Presented by Zia H Shah MD

Literal and Contextual Meaning of the Verses

• Qur’an 59:1 (Al-Ḥashr): “سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ” – “Whatever is in the heavens and whatever is on earth glorifies Allah; He is the Exalted in Might, the Wise.”quran.com. This opens Sūrat al‑Ḥashr by proclaiming that all creation engages in tasbīḥ (exalting Allah), while naming His attributes al-ʿAzīz and al-Ḥakīm. In context, this verse follows the expulsion of the Banu Naḍīr and serves to remind believers that every creature (even unconsciously) recognizes Allah’s might and wisdom.
• Qur’an 59:24 (Al-Ḥashr): “هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ” – “He is Allah, the Creator, the Inventor, the Shaper. To Him belong the Most Beautiful Names. Whatever is in the heavens and earth constantly glorifies Him, and He is the Almighty, the Wise.”quran.com. This verse explicitly lists divine Names/Attributes (“Al-Khāliq, Al-Bāri’, Al-Muṣawwir”) and then repeats the motif of all creation exalting Allah. The names reinforce His uniqueness and Majesty, and the clause “yusabbihu lahu mā fī as-samāwāt wal-arḍ” echoes 59:1, linking God’s perfect attributes to universal glorification. Contextually it concludes the surah, emphasizing that every entity (visible or not) declares these truths about Allah.
• Qur’an 61:1 (Aṣ-Ṣaff): “سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ” – “Whatever is in the heavens and whatever is on the earth glorifies Allah, for He is the Almighty, the Wise.”quran.com. Here again the phrase “mā fī as-samāwāt wal-arḍ” appears, this time in Sūrat aṣ-Ṣaff which calls believers to sincere worship (611–4) and asserts that God’s sovereignty is mirrored in creation’s obedience. Contextually the verse asserts that all realms honor Allah, underscoring the unshakeable authority (“al-ʿAzīz”) and wisdom (“al-Ḥakīm”) of His rule.quran.com.
• Qur’an 62:1 (Al-Jumuʿah): “يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلْعَزِيزُ ٱلْحَكِيمُ” – “Whatever is in the heavens and whatever is in the earth constantly glorifies Allah – the King, the Most Holy, the Almighty, the All-Wise.”quran.com. This surah, focusing on the Friday prayer, similarly begins with creation’s tasbīḥ. It adds four divine titles: Al-Malik (Sovereign), Al-Quddūs (Pure), Al-ʿAzīz, Al-Ḥakīm. The context emphasizes that even as humans gather for worship, all unseen realms are continually proclaiming God’s kingship and sanctity. All four names stress aspects of tawḥīd (God’s exclusive lordship and perfection) in tandem with the universal glorification theme.
• Qur’an 64:1 (At-Ṭaghabun): “يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ” – “Whatever is in the heavens and whatever is on the earth constantly glorifies Allah. To Him belongs the dominion and to Him is due all praise, and He is Able to do all things.”quran.com. The verse ties tasbīḥ to God’s ownership (“al-mulk”) and praise (“al-ḥamd”) as belonging solely to Him, reaffirming His omnipotence (“alā kulli shayʾin qadīr”). Context: At-Ṭaghabun discusses family laws and accountability, and here the cosmic harmonization (everything glorifies Allah) underpins the moral that human beings too will stand accountable to the sovereign who perfectly sustains the universe.
• Qur’an 57:1 (Al-Ḥadīd): “سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ” – “Whatever is in the heavens and in the earth glorifies Allah, and He is the Exalted in Might, the Wise.”quran.com. In Sūrat al-Ḥadīd (Iron) this opening verse again declares universal glorification (cf. 59:1, 61:1) and links it to God’s might and wisdom. The context (a Madinan chapter discussing charity and belief) frames the theme so that believers recall the cosmic testimony of God’s power and prudence. Tafsīr notes (below) interpret “glorifies” (sabbaḥa) even non‑sentient nature as submitting to God.

In summary, all six verses literally say that “whatever is in the heavens and on earth” offers tasbīḥ (glorification) to Allah, linking this act to His supreme Names and attributes (e.g. al-Khāliq, al-Malik, al-Quddūs, al-ʿAzīz, al-Ḥakīm, etc.quran.comquran.com). The recurring phraseology (“sabbaḥa lillāh mā fī as-samāwāt wa mā fī al-arḍ”) establishes a central theme: the cosmos itself bears witness to God’s unity and glory. Each surah’s context (justice in al-Ḥashr, communal worship in aṣ-Ṣaff and al-Jumuʿah, moral accountability in al-Ṭaghabun/Ḥadīd) frames this cosmic glorification as the background reality against which human faith and duty are set.

Theological Dimensions of Tasbīḥ and Tawḥīd

Theologically, tasbīḥ (glorification) is intimately tied to Tawḥīd (Oneness of God) and His Names/Attributes. The Qur’an passages explicitly associate the act of glorification with God’s unique qualities. For example, 59:24 prefaces creation’s praise by naming Allah “Al-Khāliq, Al-Bāri’, Al-Muṣawwir” (He alone is Creator, Originator, Fashioner) and states that to Him belong al-asmāʾ al-ḥusnā (the Most Beautiful Names)quran.com. This underscores that no other being shares in these creative powers. 62:1 likewise couples tasbīḥ with divine titles “Al-Malik, Al-Quddūs, Al-ʿAzīz, Al-Ḥakīm,” explaining them as God’s absolute Sovereignty, Purity (free from all defects), Might, and Wisdomquran.ksu.edu.sa. As Al-Ṭabarī comments on 62:1: the phrase al-Malik al-Quddūs means Allah is the Owner of the heavens and earth, ruling without equal, and al-ʿAzīz (Mighty) denotes He is severe in punishing disobedience, while al-Ḥakīm means He is wise in managing creationquran.ksu.edu.sa. Thus every act of cosmic glorification is an affirmation that “to Him belongs the dominion and all praise” (64:1), and that His decrees are wise.

All orthodox Islamic schools agree that creation’s tasbīḥ highlights God’s incomparable perfection and unity. For instance, Ibn Kathīr interprets 62:1 by citing 17:44 (“there is nothing in the heavens and earth but yusabbihu bi-ḥamdihī” – exalts His praise)quran.ksu.edu.sa, making it clear that even inanimate things testify to Allah’s majesty. Classical tafsīr often notes that such verses teach al-tanzīh (declaring God free of all defect) and al-tawḥīd al-rubūbiyyah (affirming His sole Lordship). As Tabari explains 59:1, “all that is in the heavens and earth [glorifies Him]” means everything prostrates and praises Allah, and He is mighty in retribution and wise in governancequran.ksu.edu.sa. Similarly, 57:1’s “He is al-ʿAzīz al-Ḥakīm” is explained as underscoring that God’s authority is unquestionable and His management of affairs flawlessquran.ksu.edu.sa. In short, the theology is that the cosmos’ unceasing tasbīḥ is part of the divine scheme: it constantly affirms tawḥīd by acknowledging that no god or partner shares in His authority or attributes.

Tasbīḥ thus functions as a mirror of Tawḥīd in Islamic dogma. It teaches believers that even if humans fail to worship, all creation remains obedient. This ties into Hadith and Qur’anic themes: Allah’s glory is innate to every created thing. Muslim theologians (from early Kalām to later Sufis) see in these verses a lesson in humility: mankind is not alone in honoring Allah. As Taftāzānī (Ashʿarī theologian) and others note, the complete submission of the heavens and earth (verses like 22:18 and 13:15) contrasts with human ingratitude and underlines divine justicemyislam.orgquran.com. Sufi mystics (see next section) emphasize that creation’s praise is the most perfect realization of God’s sovereignty: everything realizes its purpose by glorifying its Creator.

Philosophical and Metaphysical Interpretations

In Islamic philosophy (falsafa) and metaphysics, creation’s glorification is often understood in terms of teleology and the nature of existence. Many philosophers held that the very existence of beings manifests God’s greatness. For example, Fakhr al-Dīn al-Rāzī (a prominent theologian/philosopher) distinguishes tasbīḥ bi-l-lisān (verbal praise by sentient creatures) from tasbīḥ bi-l-wujūd (praise by existence). He notes that animate beings can articulate glorification, but even inanimates “show Allah’s majesty” simply by acting according to their natureresearchgate.net. In his Tafsīr al-Kabīr on 62:1, al-Rāzī explicitly says all inhabitants of the heavens and earth glorify Allah – some willingly, some by compulsion – yet all reflect His attributes in their beingresearchgate.net.

Ibn ʿArabī, a leading Sufi philosopher, likewise speaks of tasbīḥ al-ʿālam (the world’s glorification) as a mystical truth. He taught that every existent thing “expresses its purification in its own condition” and ultimately “accepts the annihilation (fanāʾ) of its unreal self in the Divine reality”researchgate.net. In other words, every mountain, star or atom fulfills its created purpose by returning to the One. This metaphysical view holds that God’s immanence means creation continuously “knows” its Creator by virtue of being, even if not consciously. Thus philosophically, the universe’s order and harmony are a kind of silent worship – nature “has no independent will but fulfills the teleological end for which it was made,” some commentators argue.

Teleologically, these Qur’anic verses imply that the final cause of creation is the glorification of God. Theologian Ibn Taymiyyah and later thinkers observed that obedience of natural laws (planets orbiting, seasons changing, living beings following instinct) is itself a form of praise. In classical Islamic ontology, every thing is created with a “call” towards Allah: the Qur’an says even birds in flight “know their prayer and glorification” (24:41)quran.com. Philosophers extrapolate that if animate creatures uniquely have conscious creed, inanimate things nevertheless manifest divine order (they are “subsumed under the command of al-amr,” as some Murjiʾah scholars posited).

In sum, philosophers and mystics see tasbīḥ as rooted in existence itself: creation’s essence is to “celebrate” its Origin. This bridges to Islamic cosmology: even without sound or words, the consistency and balance of the cosmos can be read as the Universe’s expression of khalq Allah. Mulla Ṣadrā and other later philosophers would affirm that to “know” God’s unity is built into the fabric of being – a view compatible with verses like “there is nothing except that it glorifies His praise” (17:44)quran.com. Thus on an Islamic metaphysical level, inanimate objects “worship” by their very order and function, aligning with the teleological idea that nature’s purpose is to testify to its Creator’s wisdom.

Tasbīḥ in Modern Scientific Reflection

Modern Islamic writers often interpret these verses in light of contemporary science by linking cosmic order to divine glorification. From an environmental and natural-law perspective, it is noted that the unbroken regularity of the universe reflects Allah’s harmony – in Islam this is called a form of tasbīḥ. As one commentator puts it, every created thing “obeys and follows the Creator’s will instinctively,” so in a sense “sings the glory of Allah” (quoting 17:44)today.thefinancialexpress.com.bd. In ecology, this is used to show that the food chain and ecosystems operate precisely because nothing violates the laws Allah set. One analysis observes that “nature’s fundamental elements (e.g. animals, particles) follow universal laws, producing consistent results everywhere”islamicity.org. The Qur’an invites humans to study this: it says the heavens and earth “are never out of harmony” because Allah keeps them obedientislamicity.org.

In astronomy and physics, scientists remark on the universe’s fine-tuning – the idea that many physical constants (gravitation, atomic structure, expansion rate) are balanced so life and structure can exist. IslamCity cites cosmologists who note that “even a minute change” in cosmic parameters would destroy the universe, implying “enormous power and control Allah exercises”islamicity.org. Believers see this cosmic balance as nature’s testament to God’s sovereignty. For example, the fact that all galaxies follow consistent gravitational law is viewed as analogous to 22:18’s sun and moon “bowing” in regulated courses. The steadfast uniformity of natural laws is taken as a modern manifestation of the same tasbīḥ: creation’s “obedience” in physics and chemistry indirectly praises God.

Thus scientifically-inspired commentaries say: the constants and laws are the languages in which nature glorifies Allah. Just as mountains (22:18) and the thunder (13:13) do so visibly, the invisibly fixed laws ensure cosmic order. The environment writer above explicitly calls this alignment “tasbih” – the cosmos follows these laws unless humans (through sin) disturb themtoday.thefinancialexpress.com.bd. In summary, while science does not ascribe consciousness to matter, many Muslim thinkers interpret scientific marvels (cosmic harmony, physical laws, life’s resilience) as evidence of Allah’s dominion, echoing the Qur’anic theme that all creation submits to and reflects His creative authorityislamicity.orgtoday.thefinancialexpress.com.bd.

Classical Tafsīr: Literal vs. Metaphorical Tasbīḥ

Most classical exegetes treat creation’s glorification as literal (though in a special sense for the inanimate). For example, al-Ṭabarī on 59:1 explains “there is nothing in the heavens and earth but glorifies Allah” to mean all creatures “prostrate to Him and praise Him”quran.ksu.edu.sa. He explicitly says angels, jinn, and even inanimate things do sujūd (prostration) in acknowledgment. Ibn Kathīr, commenting on 62:1, likewise states that the verse encompasses “all creatures – animate and inanimate – just as [17:44] says ‘there is not one but exalts His glory’”quran.ksu.edu.sa. These scholars cite 17:44 to reinforce that every entity, unseen by us, ceaselessly praises Allah even if humans do not perceive itquran.ksu.edu.saquran.ksu.edu.sa.

No major tafsīr suggests the phrase is merely metaphorical for obedience. Instead, they often clarify how non-sentient things can “glorify” God: by following His law. For example, on 24:41 the tafsīr notes that even birds biyaddihim fa-ʿallima rawʾaṣamalihim wa tasbīḥahum – instinctively know their worship and glorificationquran.com. Similarly, 22:18’s list of mountains and trees “prostrating” is taken at face value: they bow by God’s command and thus praise Himmyislam.org. While acknowledging humans can’t understand this glorification (“but you do not perceive their tasbīḥ” as 17:44 addsquran.com), the exegetes insist it is real. Al-Ṭabarī on 57:1, for instance, draws from prophetic reports to affirm that even the breeze and dust glorify Allahquran.ksu.edu.sa.

Thus, classical tafsīr contrasts the visible tasbīḥ of prophets and angels with the invisible tasbīḥ of the rest of creation. Literal-minded scholars argue that nothing in creation is idle; mountains endure by Allah’s will and thus give Him glory. Some modern interpreters call this “metaphorical” only in that we don’t hear it, but theology stresses the act of submission is nonetheless happening. For example, Al-Ṭabarī on 59:1 emphasizes willing and unwilling prostration – creation honors Allah even if unawarequran.ksu.edu.sa. In summary, the broad consensus is that verses like these describe a real, universal glorification: even inanimate creation participates in praising Allah’s absolute sovereignty, albeit in ways beyond human perception (mirroring the Qur’an’s own admission, “you do not understand their glorification”quran.com).

Additional Qur’ānic Verses of Glorification

Beyond the above, the Qur’an repeatedly describes various beings and aspects of creation as submitting or glorifying Allah. Key examples include:

• Qur’an 22:18 (Al-Ḥajj): “أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ …” – “Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth – the sun, the moon, the stars, the mountains, the trees, the animals and a great number of humans?…”myislam.org. This verse explicitly lists celestial bodies, natural objects and living beings as bowing to Allah, illustrating tasbīḥ bi-l-ʿamal (glorification by action) even of non-human entities.
• Qur’an 13:13 (Ar-Raʿd): “وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِ وَٱلْمَلَـٰٓئِكَةُ مِنْ خِيفَتِهِ…” – “The thunder exalts [Allah] with His praise, as do the angels in awe of Him.”quran.com. Here thunder (a meteorological phenomenon) and the angels are said to glorify Allah with praise. This personifies natural phenomena as “singing” Allah’s majesty.
• Qur’an 17:44 (Al-Isrāʾ): “تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ…” – “The seven heavens and the earth and all who are within them glorify Him; and [indeed] there is not a thing except that it exalts [Allah] by His praise…”quran.com. This general statement is often cited by commentators to show every particle in existence praises Allah, albeit beyond human comprehension.
• Qur’an 24:41 (An-Nūr): “أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَنْ فِي السَّمَاوَاتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَٰفَّـٰتٍ…” – “Do you not see that Allah is glorified by all those in the heavens and the earth – even the birds with outstretched wings? Each one knows its own prayer and glorification…”quran.com. This verse specifically mentions birds along with the heavens and earth, teaching that even animals “in flight” have their own way of praising God.
• Qur’an 39:75 (Az-Zumar): “وَتَرَى ٱلْمَلَـٰٓئِكَةَ حَافِّينَ مِنْ حَوْلِ ٱلْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ…” – “And you will see the angels surrounding the Throne, glorifying the praises of their Lord, and [His] decision will be established… ‘All praise is due to Allah, Lord of the worlds!’”quran.com. Here the angels encircle the Divine Throne, non-stop in tasbīḥ, reinforcing the theme that even the unseen realms are perpetually in worship.
• Others: Verses like 41:38 (Fussilat) say “those near [to Allah’s command] glorify Him night and day,” and 34:41 (Saba’) mentions those around the Kaʿba glorifying Allah. Many places speak of the cosmos – sun, moon, stars, mountains – in relation to prostration or tasbīḥ (e.g., 13:15, 22:18, above). Together, these form a thematic cluster affirming that various elements of nature (celestial, geological, biological) each perform their part in exalting the Creator.

Comparative Perspectives: Theology, Philosophy, and Science

Theologically, these verses stress Allah’s absolute sovereignty. Every creature’s tasbīḥ is seen as proof that God alone is Lord (Rabb) of the worlds, and that His decree is unchallengeable. As Tabari comments on 57:1, creation’s glorification “acknowledges His lordship and submission to His command”quran.ksu.edu.sa. Thus in a theological lens (both Sunni and Shia), the universe testifies to God’s oneness (tawḥīd al-asma’ wa’l-ṣifāt) and His omnipotence (al-ʿAzīz wa’l-ḥakīm). Even if humans are heedless, the “helper in creation” (al-ghaafilun) are shown as subordinate to Allah. Ashʿari theologians would emphasize that this is not magical worship by inanimates, but Allah’s words establishing a fact: He causes everything to obey. In this view, the glorification of mountains or stars is a sign of God’s dominion, not a sharing of divinity. The sovereignty link is explicit: 64:1’s “lahu’l-mulk wa-lahu’l-ḥamd” ties creation’s tasbīḥ to Allah’s exclusive ownership and praisequran.com, while 62:1’s titles (“Al-Malik, Al-Quddūs…”) underline His unique governancequran.ksu.edu.sa.

Philosophically, interpretation varies: some philosophers (e.g. Ibn Sina) saw creation obeying laws as reflecting a necessary chain from the First Cause, whereas others (Muʿtazilite rationalists) might regard “tasbīḥ” as shorthand for natural order obeying God’s design. Sufis like Ibn ʿArabī turn it into a mystical principle: the very existence of beings is their silent praise. In philosophical terms, God’s sovereignty is necessary and thus mirrored in the cosmos’ order; creation’s tasbīḥ exemplifies this cosmic rationality. Philosophers might emphasize causa finalis (final purpose): the end of all things is Allah, hence all things glorify Him. In short, theology sees the glorification as affirmation of divine will; philosophy sees it as the built-in orientation of reality towards God.

Scientifically, practitioners do not speak of mystical praise, but many Muslim thinkers interpret the regularity of natural laws as analogous to tasbīḥ. The “active role” of creation is understood as operating under fixed laws (gravity, thermodynamics, etc.), which reflects God’s consistent sovereign design. In this lens, cosmic order (like planetary orbits, physical constants) is seen as nature “submitting” to Allah’s decree (similar in spirit to 22:18’s sun and moon obeying Him)myislam.org. Modern writers note that even if we don’t hear words, “everything in the universe obeys the fundamental law” He established – a phenomenon they call tasbīḥtoday.thefinancialexpress.com.bd. Unlike theology, science attributes no agency to creation; yet believers say that the very precision of physical laws (fine-tuning) is evidence of the Creator’s active control. For example, the cosmological balance described in IslamCity (“even a tiny change would cause destruction”) highlights how the uniformity of physics showcases Allah’s mightislamicity.org. Thus from a scientific viewpoint, God’s sovereignty is inferred from nature’s reliability: creation “glorifies” Allah by obeying His meticulous design, even if unknowingly.

In contrast, theology holds that glorification is intrinsically tied to divine agency (God wills creation to glorify Him), whereas science sees it as law-like behavior discoverable by humans. Both agree on the outcome – the universe manifests coherent order – but theological language frames it as submission to God’s will, while scientific language frames it as adherence to immutable laws. Philosophically, one might bridge the two by saying that nature’s laws are the very “speech” of Allah mentioned in the Qur’an – a metaphorical glorification comprehensible to reflective minds. All perspectives converge on the idea that creation does not act autonomously but under God’s will: the “active role” of creation in proclaiming sovereignty is seen theologically as inevitable obedience, scientifically as lawfulness, and philosophically as purpose-driven existence.

Sources: Classical tafsīr and theologyquran.comquran.ksu.edu.saquran.ksu.edu.sa; philosophical analysesresearchgate.netresearchgate.net; scientific commentariestoday.thefinancialexpress.com.bdislamicity.orgislamicity.org; plus the Qur’anic verses themselvesquran.comquran.com. Each underscores that tasbīḥ al-ʿālam (universal glorification) intertwines God’s names and attributes with the fabric of creation.