Presented by Zia H Shah MD

1. Introduction: The Universal Hymn of Existence

The Qur’anic worldview presents a cosmos that is vibrantly alive, sentient, and perpetually engaged in a state of worship. Far from the silent, mechanical vacuum depicted by secular materialism, the Islamic universe is a “Cosmic Liturgy,” a grand congregation where every atom, galaxy, and biological cell participates in a ceaseless hymn of glorification known as Tasbih. This concept is not merely a poetic metaphor within the text; it constitutes the fundamental ontological baseline of existence. To exist is to glorify. The severance of this connection—a capability unique to humans and Jinn possessing free will—is framed not as a liberation, but as an anomaly, a discordance in the universal symphony.

This report undertakes a comprehensive, multi-disciplinary examination of Tasbih, anchored in the specific Qur’anic chapters known as Al-Musabbihat (The Glorifying Surahs): Al-Hadid (57), Al-Hashr (59), As-Saff (61), Al-Jumu’ah (62), and At-Taghabun (64). By dissecting the linguistic roots, theological implications, metaphysical debates, and modern scientific correlates of these verses, we aim to construct a holistic theology of nature.

The inquiry bridges the chasm between the classical madrasa and the modern laboratory. It interrogates how classical exegetes like Fakhr al-Din al-Razi and mystics like Ibn Arabi debated the consciousness of stones, and how contemporary physicists like Nidhal Guessoum and theologians like Said Nursi reinterpret these ancient verses through the lens of quantum mechanics and the fine-tuning of the universe. At the heart of this investigation lies a singular question: How does the “dead” matter of the universe speak the praise of the Living God?

2. Philological and Textual Analysis of the Musabbihat

To understand the theological weight of Tasbih, one must first excavate the philological bedrock of the Arabic terminology used in the Musabbihat. The Qur’an’s choice of words is precise, and the variations in grammar across these six pivotal verses offer profound insights into the nature of time and Divine Sovereignty.

2.1 The Root Dynamics: Sīn-Bā-Ḥā (S-B-H)

The term Tasbih is the verbal noun (Masdar) of the form II verb Sabbaha. Its trilateral root, Sīn-Bā-Ḥā (S-B-H), fundamentally denotes motion, specifically the act of swimming, floating, or gliding swiftly through a medium without obstruction.¹

• The Metaphor of Swimming: In a literal context, Sabaha means to swim. A swimmer exerts effort to stay above the water, maintaining a specific level or altitude relative to the depths.
• The Theological Transposition: When applied to the Divine (Subhan Allah), the root implies a movement of the intellect and the heart to “distance” the Creator from any attribute that does not befit His Majesty. It is an act of elevation. Just as the swimmer keeps themselves above the drowning depths, Tasbih keeps the concept of God “above” the turbulent waters of Tashbih (anthropomorphism), Shirk (polytheism), and Naqs (imperfection).⁴
• Contextual Usage: The phrase is often followed by the preposition ‘an (away from/above), as in “Glory be to Allah above what they associate with Him” (9:31). This confirms that Tasbih is primarily a theology of negation (Salb), asserting perfection by denying the imperfect.⁵

2.2 The Arabic Text and Contextual Definitions

The Musabbihat are a specific cluster of Madinan Surahs that open with this declaration. The variation in their opening lines is not stylistic ornamentation but a deliberate theological signaling.

2.2.1 Surah Al-Hadid (57:1)

Arabic Text: Sabbaha lillahi ma fi al-samawati wa al-ard wa huwa al-aziz al-hakim. 6

Translation: “Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise.”

Context: This Surah deals with the ultimate reality of God (The First and the Last) and the socio-political reality of spending in God’s cause. The use of the past tense Sabbaha establishes the glorification as an ancient, pre-eternal fact. Before the creation of man, the universe was already a temple of praise.

2.2.2 Surah Al-Hashr (59:1)

Arabic Text: Sabbaha lillahi ma fi al-samawati wa ma fi al-ard wa huwa al-aziz al-hakim. 7

Translation: “Whatever is in the heavens and whatever is on the earth glorifies Allah…”

Context: Revealed following the expulsion of the Banu Nadir tribe, this Surah emphasizes God’s power over political fortunes. The repetition of the particle ma (whatever) before “earth” emphasizes the comprehensive inclusion of terrestrial entities—even the palm trees cut down during the siege (mentioned later in the Surah) are part of this Tasbih.

2.2.3 Surah Al-Hashr (59:24)

Arabic Text: Huwa Allahu al-khaliqu al-bari’u al-musawwiru lahu al-asma’u al-husna yusabbihu lahu ma fi al-samawati wa al-ard… 8

Translation: “He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is glorifying Him…”

Context: This is the climax of the Musabbihat. It shifts to the present tense (Yusabbihu). It links the act of glorification directly to the creative attributes (Khaliq, Bari, Musawwir), suggesting that the form of the creature is its act of praise.

2.2.4 Surah As-Saff (61:1)

Arabic Text: Sabbaha lillahi ma fi al-samawati wa ma fi al-ard… 7

Translation: “Whatever is in the heavens and whatever is on the earth exalts Allah…”

Context: As-Saff focuses on military discipline and the unity of the believers’ ranks. The Tasbih here serves as a model for the believers: just as the cosmos is disciplined in its obedience (orbits, laws), the believers must be disciplined in their ranks (“as if they were a solid structure”).

2.2.5 Surah Al-Jumu’ah (62:1)

Arabic Text: Yusabbihu lillahi ma fi al-samawati wa ma fi al-ard al-maliki al-quddusi al-azizi al-hakim. 7

Translation: “Whatever is in the heavens and whatever is on the earth is glorifying Allah, the Sovereign, the Pure, the Exalted in Might, the Wise.”

Context: This verse introduces two new names: Al-Malik (The King) and Al-Quddus (The Holy/Pure). The context is the Friday congregation. The shift to the present tense (Yusabbihu) indicates that the cosmic congregation is happening now, and the human Friday prayer is an entry into this ongoing celestial service.

2.2.6 Surah At-Taghabun (64:1)

Arabic Text: Yusabbihu lillahi ma fi al-samawati wa ma fi al-ard lahu al-mulku wa lahu al-hamdu… 7

Translation: “Whatever is in the heavens and whatever is on the earth glorifies Allah; to Him belongs the dominion, and to Him belongs the praise…”

Context: Dealing with mutual loss and gain, this Surah asserts that regardless of human fortunes, the dominion (Mulk) and praise (Hamd) belong intrinsically to God.

2.3 The Rhetoric of Tense: Sabbaha vs. Yusabbihu

The alternation between the Perfect (Past/ Madi) and Imperfect (Present/ Mudari) tenses is a subject of intense analysis in Tafsir literature, particularly by Ibn Ashur and Al-Razi.

Table 1: Tense Analysis in the Musabbihat

Surah	Verb Form	Rhetorical Implication (Balagha)	Theological Significance
Al-Hadid (57)	Sabbaha (Past)	Thubut (Permanence/Certitude)	Glorification is an established fact requiring no renewal. It represents the timeless status of creation.
Al-Hashr (59)	Sabbaha (Past)	Thubut (Permanence)	God’s victory was decreed in the past; the glorification is a testament to His eternal power.
As-Saff (61)	Sabbaha (Past)	Thubut (Permanence)	The cosmic order is fixed; believers should emulate this unchangeable discipline.
Al-Hashr (59:24)	Yusabbihu (Present)	Tajaddud (Renewal/Continuity)	As forms are constantly created (Musawwir), praise is constantly renewed. Biological life is a continuous praise.
Al-Jumu’ah (62)	Yusabbihu (Present)	Istimrar (Continuity)	The Friday prayer is a current event; the universe participates in the “Now” of worship.
At-Taghabun (64)	Yusabbihu (Present)	Istimrar (Continuity)	Despite human cycles of gain/loss, the universe’s praise is an unbroken, ongoing stream.

Synthesis of Tense: According to Al-Qurtubi and modern scholars like Nouman Ali Khan, the combination of both tenses signifies the “Timelessness” of Tasbih. It encompasses the past, present, and future. If only the past were used, one might think the universe ceased praising. If only the present were used, one might think the praise began recently. Together, they create a continuum of eternal worship.⁹

3. Theological Dimensions: Tawheed, Names, and Dogma

The concept of Tasbih serves as the operational mechanism for the central Islamic doctrine of Tawheed (Monotheism). It is the shield that protects the purity of the Divine Essence.

3.1 Tasbih as the Guardian of Tanzih (Transcendence)

Tawheed is often misunderstood as a mere numerical assertion (God is One). However, in systematic theology (Kalam), Tawheed is primarily about uniqueness and transcendence (Tanzih).

• The Mechanism: Tasbih functions as the negation of “Similitude” (Tashbih). When a believer says Subhan Allah, they are asserting that God shares no ontological genus with creation.
• The Dogmatic Role: This is vital in Islamic dogma to counter idolatry. Idolatry stems from assuming God has needs (like food or rest) or partners (family). Tasbih negates the Need (Ghani) and the Partner (Wahid). Thus, the universal Tasbih of the cosmos is a declaration that no part of the universe claims divinity; every atom asserts its own servitude (Ubudiyyah) and God’s Lordship (Rububiyyah).¹²

3.2 The Nexus of Divine Names in 59:24

Surah Al-Hashr verse 24 provides a specific theological genealogy for Tasbih. It lists three names that are directly causal to the universe’s glorification:

1. Al-Khaliq (The Creator): The One who determines the measure (Qadar) and potential of a thing from non-existence.
2. Al-Bari (The Inventor/Evolver): The One who brings the determined measure into physical existence, separating distinct entities.
3. Al-Musawwir (The Fashioner): The One who gives each existing entity its unique aesthetic form and characteristics.⁸

The Theological Implication:

The verse concludes with “To Him belong the Best Names. Whatever is in the heavens and earth glorifies Him.” This structure implies that the Tasbih of the universe is a reaction to the manifestation of these Names.

• The Complexity of a cell glorifies Al-Khaliq.
• The Distinctness of a species glorifies Al-Bari.
• The Beauty of a sunset glorifies Al-Musawwir.Therefore, Tasbih is the reflection of the Divine Names in the mirror of creation. The universe does not possess beauty independently; it acts as a mirror reflecting the beauty of the Musawwir.15

4. Philosophical and Metaphysical Interpretations

The central philosophical problem posed by the Musabbihat is the nature of inanimate speech. If a rock has no tongue and no intellect, how does it say “Subhan Allah”? This question spurred a centuries-long debate between Rationalist theologians and Mystical philosophers.

4.1 The Rationalist School: Lisan al-Hal (The Tongue of the State)

Prominent theologians like Al-Zamakhshari and Fakhr al-Din al-Razi (in his early thought) championed the view of Lisan al-Hal.

• The Argument: Speech requires intellect and biological organs. Minerals and plants lack these. Therefore, attributing literal speech to them is irrational unless interpreted metaphorically.
• The Interpretation: The “glorification” of a rock is its very existence. By existing as a contingent being (Mumkin al-Wujud), it testifies to the necessity of a Necessary Being (Wajib al-Wujud). Its complexity testifies to the Creator’s wisdom. Just as a well-built house “speaks” of the architect’s skill without uttering a word, the universe praises God through its ontological dependence.
• Implication: This view aligns with the Teleological Argument for God. Tasbih is synonymous with “Evidence of Design”.¹⁷

4.2 The Mystical School: Lisan al-Maqal (The Tongue of Speech)

The Akbarian school, led by Ibn Arabi (d. 1240), and the Transcendent Theosophy of Mulla Sadra (d. 1640) rejected the metaphorical view as “veiled.”

• Ibn Arabi’s Critique: Ibn Arabi argues that if Tasbih were merely “evidence of existence,” then a dead body would glorify God just as much as a living one, and a sinner as much as a saint. Yet the Qur’an specifies that everything glorifies Him, implying an active, directed address.
• The “Pebble” Hadith: Ibn Arabi cites the tradition where the Prophet Muhammad held pebbles that were heard glorifying God. Rationalists argue God created a voice in the pebbles. Ibn Arabi argues the pebbles are always speaking; the miracle was the “unveiling” (Kashf) of the Companions’ hearing to perceive what is always there.¹⁹
• Panpsychism: This view posits that “Life” (Hayat) and “Knowledge” (Ilm) are intrinsic to existence. Everything that exists has a soul or consciousness proportionate to its ontological status. Therefore, the rock is “aware” of its Creator and praises Him voluntarily in its own language.²¹

4.3 Mulla Sadra’s Ontology: The Gradation of Being

Mulla Sadra formalized Ibn Arabi’s intuition into the philosophical system of Sadrian Existentialism.

• Basit al-Haqiqa: Sadra argues that Being is a single reality with graded intensity (Tashkik al-Wujud).
• The Flow of Consciousness: Since God is Pure Being and Pure Consciousness, and all things are rays of His Being, all things must possess a degree of consciousness.
• The Result: The Tasbih of the universe is not a passive reflection of laws but an active, conscious yearning (Ishq) of the effect for its Cause. The movement of the heavens is driven by this love and desire to return to perfection.²²

4.4 Synthesis: Tabatabai’s Al-Mizan

In his monumental Tafsir al-Mizan, Allamah Tabatabai bridges these views. He acknowledges the validity of Lisan al-Hal but asserts that the Qur’anic text points deeper. He argues that there is a “systemic consciousness” where all parts of the universe are interconnected and aware of their subservience to the Whole. He writes that the Tasbih is the “testimony of the state of being,” but this state is so eloquent and undeniable that it functions exactly like speech, rendering the distinction between Hal (state) and Maqal (speech) irrelevant in the face of Divine Reality.²⁴

5. Modern Scientific Commentaries: Tasbih as Universal Law

The rise of modern science has provided a new vocabulary for interpreting the Musabbihat. Contemporary scholars engage with physics and cosmology not to “prove” the Qur’an, but to understand the mechanics of the Tasbih described therein.

5.1 The “Theistic Science” of Nidhal Guessoum

Astrophysicist Nidhal Guessoum advocates for a “Theistic Science” (or harmonized approach) that rejects crude “Scientific Miracles” (I’jaz) narratives but embraces a worldview where scientific laws are expressions of Divine Will.

• Laws as Habits: Following the Ash’arite tradition (via Al-Ghazali) but adapted for modern physics, natural laws are the “Habits of God” (Sunnatullah).
• Tasbih as Consistency: The Tasbih of the universe is its unwavering obedience to these laws. An electron does not choose to orbit; it submits to the electromagnetic force. This submission is its worship.
• Quantum Mechanics: Guessoum and others explore Quantum Indeterminacy. If the subatomic world is probabilistic, not deterministic, it leaves room for the “Divine Command” to operate without violating physics. The resolution of a quantum state could be seen as the particle’s moment of Tasbih—an obedient response to the command “Be”.²⁶

5.2 Zaghloul El-Naggar and the “Cosmic Verses”

Zaghloul El-Naggar, a prominent voice in the “Scientific Signs” movement, links specific verses to geological and cosmological phenomena.

• Verse 41:11 (“Come willingly or unwillingly”): El-Naggar interprets the “smoke” (Dukhan) in this verse as the nebular stage of the universe. The formation of stars and planets from this gas followed precise physical laws (gravity, fusion). Their “willing” compliance is the formation of the ordered cosmos from chaos.
• The Argument: The Tasbih is the “Zero-Defect” quality of the universe. The fine-tuning of the cosmos—where constants are set to allow life—is the physical manifestation of the verse “He perfected everything He created” (32:7).²⁹

5.3 Said Nursi: The Book of the Universe

The Turkish theologian Said Nursi (d. 1960) offers perhaps the most robust synthesis in his Risale-i Nur.

• Mana-i Harfi (Significative Meaning): Nursi instructs the believer to look at the universe not for itself (Mana-i Ismi), which leads to naturalism, but as signifying the Maker (Mana-i Harfi).
• Particle Motion: Nursi interprets the constant motion of atoms and particles (Brownian motion, vibration) not as random chaos but as a “dance of ecstasy” in Tasbih. He writes: “The transformation of particles is the vibration of Tasbih.”
• The Scientific Mystic: For Nursi, the scientist who uncovers a law of nature is actually uncovering a line of the poem of Tasbih. Science becomes a form of listening to the universe’s worship.³¹

5.4 The Anthropic Principle and Physical Constants

The “Fine-Tuning” argument in modern cosmology aligns remarkably with the theological concept of Tasbih.

• The Constants: The Speed of Light (c), Planck’s Constant (h), and the Gravitational Constant (G) are immutable.
• The Submission: Matter has no choice but to obey these values. If G were slightly stronger, stars would burn out in millions, not billions, of years, making life impossible. The universe “submits” to these specific values to fulfill the teleological purpose of creating life (and thus, human worshippers).
• Synthesis: This “obedience” to the precise parameters required for life is the “Cosmic Islam” (Submission) referred to in 3:83: “So is it other than the religion of Allah they desire, while to Him have submitted [Aslama] all those within the heavens and earth, willingly or by compulsion?”.³⁴

6. Thematic Clusters: The Chorus of Creation

Beyond the general “heavens and earth,” the Qur’an identifies specific entities whose Tasbih takes unique forms. These clusters provide case studies for the different modes of glorification.

6.1 The Thunder (Ar-Ra’d): The Voice of Awe

Verse: “And the thunder exalts [Allah] with praise of Him, and the angels [as well] from fear of Him…” (13:13).

• The Sound: Thunder is one of the few natural phenomena explicitly described as “praising.” While humans may hear a frightening boom, the Qur’an recontextualizes this sound as a hymn.
• Exegesis: Classical Tafsir (Al-Jalalayn, Ibn Kathir) often narrates that the Thunder is an angel driving the clouds, and the sound is his voice.
• Scientific-Theological Synthesis: Meteorologically, thunder is the shockwave caused by the superheating of air by lightning (plasma). It acts to rebalance the electrical charge of the atmosphere. This restoration of equilibrium is an act of “Justice” (Adl) and submission to the laws of thermodynamics, thus a form of Tasbih.³⁶

6.2 The Shadows (Az-Zilal): The Physics of Prostration

Verse: “And to Allah prostrates whoever is within the heavens and the earth, willingly or by compulsion, and their shadows [as well] in the mornings and the afternoons.” (13:15, also 16:48).

• Visual Tasbih: The lengthening and shortening of shadows is described as Sujud (prostration).
• Ontological Dependence: A shadow is the ultimate example of “contingent existence.” It cannot exist without a light source (The Sun/God) and an object (The Creature). It has no independent reality.
• Metaphysical Insight: Ibn al-Qayyim notes that the shadow’s movement is the most visible sign of the creature’s total reliance on God. The shadow “surrenders” to the movement of the light source, just as the believer should surrender to the Divine Will.³⁸

6.3 Mountains and Birds: The Davidic Resonance

Verse: “And We subjected the mountains to exalt [Us], along with David and [also] the birds…” (21:79).

• The Phenomenon: Prophet David (Dawud) was given a miracle where nature audibly joined his worship.
• Interpretation: This was not an echo. The verse uses Yusabbihna (they glorify), implying agency.
• Significance: This represents the potential for “Harmonic Resonance” between Man and Nature. When the Human (the Vicegerent/Khalifa) reaches a state of perfect worship, the natural world “wakes up” and joins in. It suggests that nature is waiting for a leader to lead the choir.⁴¹

7. Comparative Synthesis: Sovereignty and Agency

The final analytical step is to synthesize these perspectives regarding the relationship between God’s Sovereignty (Mulk) and Creation’s Agency.

7.1 The Paradox of Agency

The Musabbihat affirm absolute Divine Sovereignty (e.g., 62:1 “The King, The Holy”). If God is the sole Actor (Al-Fa’il al-Haqiqi), what role does the creature play?

7.2 Table 2: The Relationship of Sovereignty and Tasbih

Perspective	Nature of Sovereignty (Mulk)	Nature of Creation’s Role	Resolution of Agency
Ash’arite Theology	Occasionalism (God creates every act instantly).	Locus of manifestation (Mahall).	Acquisition (Kasb): The creature acquires the act created by God. Tasbih is God praising Himself through the creature.
Sadrian Philosophy	Unity of Being (Wahdat al-Wujud).	Rays of the Divine Sun.	Secondary Causality: The creature has agency, but that agency is derived entirely from God. The stone’s praise is real, but its power to praise is Divine.
Modern Science	Determinism/Physical Laws.	Compliance with parameters.	Fine-Tuning: The “Laws” are the expression of Sovereignty. The matter’s “obedience” to laws is its Agency.

7.3 The Synthesis: Tasbih as Validation of Sovereignty

Tasbih is the bridge between the Creator and the Created. It is the mechanism by which the Sovereignty is acknowledged.

• Involuntary Tasbih (Nature): Validates God’s Power (Qudra). The sun must rise; it has no choice. This manifests God as Al-Qahhar (The Compeller).
• Voluntary Tasbih (Human/Jinn): Validates God’s Belovedness (Mahabbah). The believer chooses to pray despite being able to refuse. This manifests God as Al-Wadud (The Loving).
• Conclusion of Synthesis: The Universe is a dual-system of glorification. The background “hum” of the atoms provides the rhythm (Involuntary), while the human voice provides the melody (Voluntary). God’s Sovereignty is absolute in the rhythm but invites participation in the melody.

8. Conclusion: The Integrated Cosmology

This exhaustive analysis of the Musabbihat and the concept of Tasbih reveals a Qur’anic cosmology that is deeply integrated, merging the physical and the metaphysical into a single continuum of worship.

1. Linguistically, Tasbih is the movement of “distancing” God from imperfection, a necessary theological immune system for Monotheism.
2. Theologically, it is the mechanism of Tawheed, ensuring that while the universe reflects God’s Names, it never claims His Divinity.
3. Philosophically, the debate between Lisan al-Hal and Lisan al-Maqal concludes with the realization that in a universe created by a Speaking God (Al-Mutakallim), silence is impossible. Existence itself is a language.
4. Scientifically, the immutable laws of physics and the fine-tuning of the cosmos are the modern terminology for the ancient concept of universal submission. The “Anthropic Principle” is, in essence, a “Theanthropic Principle”—the universe is tuned to produce a being capable of praising its Maker.

The report concludes that the Qur’anic vision of nature is neither pantheistic (everything is God) nor mechanistic (everything is dead machine). It is Pan-Sacral: everything is sacred in its function as a pointer (Ayah) to the Divine. The atoms of the iron in Surah Al-Hadid and the social laws in Surah Al-Jumu’ah are part of the same fabric.

For the modern believer, this implies an environmental and scientific ethic. To pollute the earth is to deface a mosque. To study the laws of physics is to study the grammar of the universe’s prayer. The final call of the Musabbihat is for the human being to consciously join the chorus that has been singing since the first moment of creation.

“Whatever is in the heavens and earth is glorifying Him. And He is the Exalted in Might, the Wise.” (59:24)