Reflection on the universe has always had its profound benefits and great effects. The Quran encourages us to contemplate the signs surrounding us, as it leads one to true faith and certainty in Allah. This contemplation strengthens the relationship between the servant and Allah. Therefore, the Quran employs various methods to promote reflection, including:

First: Narrating Stories

Storytelling is a method of guidance in the Quran, as human nature is drawn to stories and news. People live through stories emotionally and situationally, making them an effective way to impart guidance and lessons in an engaging manner. The Quranic stories are characterized by simplicity in meaning, richness in language and style, and the use of rational persuasion to encourage reflection and contemplation.

Sayyid Qutb summarizes the purpose of these stories as: “To stimulate human thought and drive it to seek the truth, provide summaries of human experiences, and extract lessons and rules that govern human actions and destinies, removing the veil of forgetfulness, and providing insights that light the way and help resist temptations, avoiding bad outcomes, and aiding success and happiness in this world and the Hereafter.” ⁽¹⁾

One Quranic story that encourages contemplation of Allah's dominion, even without explicit mention, is the story of Prophet Ibrahim, peace be upon him, and the star worshippers. Allah says, “And thus did We show Ibrahim the realm of the heavens and the earth that he would be among the certain [in faith]. So when the night covered him [with darkness], he saw a star. He said, 'This is my lord.' But when it set, he said, 'I like not those that disappear.' And when he saw the moon rising, he said, 'This is my lord.' But when it set, he said, 'Unless my Lord guides me, I will surely be among the people gone astray.' And when he saw the sun rising, he said, 'This is my lord; this is greater.' But when it set, he said, 'O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.'” (Al-An'am: 75-79)

Ibrahim's wise method in refuting his people's worship of stars is a result of his contemplation of Allah's dominion. He established a lasting example for those who came after him to seek the truth, reaching a state of certainty in knowing Allah. He engaged with his people by initially declaring the star, then the moon with its brightness, and finally the sun with its greater light as his lord, only to renounce them as they set and vanish on the horizon. This declared his complete rejection of their worship and total submission to the Creator of the heavens and the earth, without any partners.

Al-Alusi quotes Ibn al-Munir as saying, “He ascended to this method because the initial argument was a proof to the opponents. If he had stated this at first, they might have repelled and not listened to the argument. Thus, he did not declare them astray until he was confident they would listen to the complete message, reaching his purpose.” ⁽²⁾

Thus, Ibrahim succeeded in invalidating his people's beliefs, demonstrating that the true deity must be acceptable to both reason and perception. His story is an invitation to reflect and draw lessons, leading to faith and certainty that settles in the heart and guides to the path of truth.

Second: Using Parables

The Quran uses parables as a method of guidance and divine illustration to explain monotheism, Sharia rulings, establish proof, and make facts easier to understand. Parables express rational meanings through sensory images, aiding understanding and contemplation.

The author of “Al-Burhan” states it is called a parable “because it constantly remains in the human mind, serving as a reminder and lesson.” ⁽³⁾

The Quran pays special attention to this method for its strong impact on the human soul, surpassing emotions and directing thought through artistic imagery that achieves the intended purpose of correcting beliefs, refining behavior, and acquiring morals. Allah says, “And these examples We present to the people, but none will understand them except those of knowledge.” (Al-Ankabut: 43)

Parables associated with reflection appear in five ayahs in the Quran:

The first: “Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age, and he has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.” (Al-Baqarah: 266)

This ayah appears in the context of a series of parables about spending in the way of Allah. Scholars differ in interpreting this parable: some consider it about a hypocritical spender, ⁽⁴⁾ others say it represents one who shows off with his deeds, ⁽⁵⁾ and some see it as one who obeyed Allah in life but ended with a bad deed that nullified his previous good deeds. ⁽⁶⁾

The individualistic address in the ayah appeals to the selfishness of human nature, encouraging reflection on the parable's meaning and its analogy with the disappointment at harvest time. The conclusion, “that you might give thought,” invites reflection on the consequences and outcomes of actions.

The second: “Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.” (Al-A'raf: 184)

This parable concerns prophethood, addressing those who deny Allah's ayahs revealed to His Prophet. Allah commands the Messenger to clarify that what they demand is beyond his capacity, denying his control over the treasures of giving or encompassing hidden knowledge, as these are attributes of Allah alone. It also negates his ability to perform angelic miracles, emphasizing that the message lies in his human nature, being sent to humans, living among them and feeling their struggles, thus serving as a role model to them.

This illustration reflects the state of polytheists in their flawed reasoning and sterile criteria, contrasting with the believers who were guided and placed matters in their proper context.

The third: “The example of [this] worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb - [those] from which men and livestock eat - until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.” (Yunus: 24)

This parable follows Allah's mention of people's tyranny and corruption on earth, preferring worldly life over the Hereafter. The parable is used because it is more impactful and convincing to human nature, making abstract concepts like life and the Hereafter easier to understand through the analogy of earth and plants.

The parable compares worldly life to plant life, which thrives and flourishes with rain from the sky. The similarity lies in the water being the cause of plant life, just as Allah's blessings of wealth, status, knowledge, health, and youth cause people's infatuation with the world. However, when Allah's decree of destruction comes, the plant is as if it never existed, reflecting the perishability of worldly life and its allure when the Day of Judgment arrives. This parable reveals the futility of clinging to the world and encourages working for the Hereafter.

The fourth: “And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.” (Al-A'raf: 175-176)

This parable refers to a scholar who possesses knowledge but does not act upon it, compared to a dog that pants whether it is at rest or working, reflecting its base and vile nature. The dog is chosen for this comparison because it is one of the most despicable animals, overly eager for food, symbolizing the scholar who follows his desires and pursues worldly gains unnecessarily. The ayah concludes with an invitation to reflect, as this is one of the worst examples given, intolerable to any human being.

The fifth: “If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Al-Hashr: 21)

This parable illustrates how a lofty, solid mountain would humble and split from the grandeur of the Quran and its lessons, while the human heart remains hard and unaffected. The purpose is “to rebuke humans for the hardness of their hearts and their lack of humility when reciting the Quran and contemplating its warnings and admonitions.” ⁽⁷⁾ If the mountain, despite its solidity, humbles before Allah's word, the human who remains unaffected lacks reason and perception. Allah uses the mountain image to remain memorable over time, as disregarding the Quran exists in every era and place.

Third: The Use of Interrogation

Interrogation in language is defined as “the request to understand (asking questions).” ⁽⁸⁾

In the Quran, “interrogation in Allah's discourse is for the purpose that the addressee already knows the affirmation or negation of the matter and is being asked about it so that his own self informs him of it. Allah has placed this understanding within them... For Allah does not seek information from His creation but rather uses interrogation to establish and remind them that they are aware of the truth of the matter. This is a unique style exclusive to the Quranic discourse, differing from human speech.” ⁽⁹⁾

The style of interrogation is used to emphasize issues that have clear signs and proofs for the intellect, challenging thought and stirring emotions. This prompts self-reflection and deep contemplation, leading to internal conviction.

Often, it is used to reprimand the actions of the polytheists and their lack of reflection. The phrase (""أولم يتفكروا) appears twice, as in Surah Al-A'raf: “Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.” (184), which comes to reprimand the disbelievers for accusing the Prophet Muhammad (peace be upon him) of madness. In Surah Ar-Rum: “Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” (8), where the interrogation expresses astonishment at people's heedlessness regarding the Day of Judgment.

The phrase ("أفلا يتفكرون") appears once in Surah Al-An'am: “Say, [O Muhammad], 'I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me." Say, "Is the blind equivalent to the seeing? Then will you not give thought?'” (50), where Allah denounces their negligence and lack of reflection on obvious and clear matters.

Thus, interrogative negation acts as a stimulus for reflection, being severe on the disbelievers and carrying a warning of punishment, giving them an opportunity for deep contemplation and response to the call of innate nature and truth.

Fourth: Praising Those of Understanding

Praising those who reflect in the Quran is an effective method to encourage the process of contemplation due to human nature's love for praise and commendation. Praise motivates the human soul to think and reflect, as humans do not prefer direct methods of advice and guidance. Therefore, Allah praises those who reflect and possess understanding they use their minds and hearts to ponder His signs, making them role models to be followed.

Allah says, “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'” (190-191)

“Those of understanding” are those with clear minds and enlightened hearts. The term appears in the Quran sixteen times, all in the context of praise and commendation. They achieved this great status due to their constant remembrance of Allah and their awareness of His presence at all times and in all states—standing, sitting, and lying down.

This divine state and profound fear of Allah make them see everything in this universe as evidence of Allah's existence, His magnificent creation, and His profound wisdom. They nourish their hearts with faith, which is clearly manifested in their actions and words.

It is narrated in Sahih Ibn Hibban from Aisha (may Allah be pleased with her) that she said: “On one night, the Messenger (ﷺ) said to me: “O Aishah, excuse me to worship my Lord on this night. I (Aishah) said: “By Allah, I love your companionship and I love what makes you happy. She said, he (the messenger ﷺ) stood and purified himself, then stood in prayer. She said, he began crying until his cheeks became wet, and (she said) he cried after that until his beard was wet, and (she said) he continued crying until the tears started to fall to the ground. At that moment, Bilāl (RA) came to the Messenger of Allah ﷺ to announce the Fajr prayer and he saw him crying. He said, “O Messenger of Allah, why are you crying? Indeed, Allah has forgiven your previous and future sins.” The Messenger replied, “Shall I not be a grateful servant? A verse has been revealed to me on this night, woe to the one who reads it and does not reflect upon it. He then read: “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding” (3:190).” ⁽¹⁰⁾

Remembrance complements reflection. Reflection alone is not enough unless it is coupled with the remembrance of Allah. In this regard, Al-Alusi states: “Remembrance is mentioned first to indicate that the mind is not sufficient for guidance unless it is illuminated by the light of Allah's remembrance and guidance. Therefore, the one reflecting must return to Allah and observe what He has prescribed.” ⁽¹¹⁾

Al-Razi, in his tafsir, says: “In this ayah, there is a combination of the three categories of servitude, and a realization of the meaning of faith, which is a confirmation by the heart, acknowledgment by the tongue, and action by the limbs. The phrase 'who remember Allah' points to the servitude of the tongue, 'standing or sitting or lying on their sides' points to the servitude of the limbs and body parts, and 'give thought to the creation of the heavens and the earth' points to the servitude of the heart, mind, and spirit. Man is nothing but this collective.” ⁽¹²⁾

The pious Salaf considered reflection one of the best acts of worship. It is narrated that Umm Al-Darda, when asked, “What was the best worship of Abu Al-Darda?” she replied, “Reflection and consideration.” ⁽¹³⁾

These are the true believers who elevated their hearts and minds in a journey to the heavens, contemplating the creation of Allah and recognizing His greatness, to glorify Allah above all imperfections and strive for sincere worship. They chose the eternal bliss of the Hereafter over the transient pleasures of this world.

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• Tafsir Modoee Encyclopedia

1. Artistic Imagery in the Quran by Sayyid Qutb, p. 125.
2. Ruh al-Ma'ani by Al-Alusi, 7/198.
3. Al-Burhan fi Ulum al-Quran by Al-Zarkashi, 1/487.
4. Al-Bahr al-Muhit by Abu Hayyan, 2/326.
5. Al-Kashaf by Al-Zamakhshari, 1/341.
6. Al-Tafsir al-Qayyim by Ibn al-Qayyim, p. 165.
7. Al-Kashaf by Al-Zamakhshari, 4/508.
8. Al-Lubab fi 'Ilal al-Bina' wa al-I'rab by Al-‘Ukbari, 2/129.
9. Al-Burhan fi Ulum al-Quran by Al-Zarkashi, 2/327.
10. Sahih Ibn Hibban, 2/386, Hadith No. 620.
11. Ruh al-Ma'ani by Al-Alusi, 4/158.
12. Mafatih al-Ghayb by Al-Razi, 9/456.
13. Tafsir Ibn Munzir, 2/534.