DA'WAH METHODS IN QUR'ANIC INVITATIONS TO REFLECT ON THE UNIVERSE

The Qur'an commands Muslims to observe and interpret the universe rationally, considering natural phenomena as signs of Allah's existence and guidance for humankind. This study explores the Qur'anic method of da'wah through verses inviting reflection on the universe. Employing a qualitative research design and a thematic analysis approach, the study examines Qur'anic verses related to natural phenomena and their implications for da'wah. Primary data sources include ayat kawniyyah (verses about natural phenomena) from the Qur'an, with secondary data from classical and contemporary Islamic scholarship, tafsir literature, and scientific studies on environmental preservation. The analysis reveals that the Qur'an emphasizes the observation and study of the universe, highlighting its creation, balance, and order by Allah. The study identifies three main da'wah methods: da’wah bi al-Hāl (concrete actions in environmental conservation), da’wah bi al-lisan (rational and scientific argumentation), and da’wah bi al-qalb (fostering opposition to environmental destruction). The findings underscore the importance of integrating spiritual, philosophical, and practical dimensions in environmental stewardship.


A. Introduction
As is well known, Allah, through His messages in the Qur'an, commands Muslims to observe the universe and interpret it rationally.In the language of the Qur'an, natural phenomena are considered signs of Allah.The Qur'an regards these phenomena and the order within them, or the patterns that appear, as evidence of Allah's existence and as guidance for humankind.It encourages Muslims to reflect on the natural world, encompassing both physical and psychological events, and to develop a rational view of life and ultimate reality (Qadir, 1989, p. 29).
Among all the creations of Allah visible in the natural world, the Qur'an repeatedly mentions natural phenomena in the context of their benefits to humans.Examples include the sky, sun, moon, stars, night, day, wind, rain, earth, paths, seas, rivers, water sources, mountains, plants, certain fruits like dates, grapes, pomegranates, minerals such as iron, and animals.There are no fewer than 750 verses that explicitly describe these natural phenomena (Q.Shihab, 2011).
This repeated mention serves significant purposes.At least three key points can be highlighted: First, the Qur'an commands humans to observe and study the universe to gain benefits and ease in their lives.Second, the universe and everything within it, including the laws that govern it, are meticulously created, owned, controlled, and managed by Allah.Third, the wording of the verses about natural phenomena is concise, precise, and dense, allowing for varied understandings and interpretations according to the intelligence and knowledge of each interpreter (M.Q. Shihab, 1997).
Thus, researching and further studying the Qur'anic method of da'wah through verses that invite humans to pay attention to the universe is highly intriguing.Another point of interest is why Allah revealed such verses to a largely unlettered community, who at that time did not yet fully understand their own essence.Therefore, the author sees that there are certainly da'wah values worth studying in these verses.Given the background above, the main issue addressed in this paper is: What is the da'wah method conveyed by the Qur'an through the invitation to observe the universe?

B. Method
This study employs a qualitative research design using a thematic analysis approach, specifically the maudhu'i (thematic) method, to examine Qur'anic verses related to natural phenomena and their implications for da'wah (Al-Farmawi, 1997).Primary data sources include Qur'anic verses identified as ayat kawniyyah, with secondary data sourced from classical and contemporary Islamic scholarship, tafsir literature, and scientific studies on environmental preservation.Data collection involves identifying relevant verses, reviewing scholarly interpretations, and compiling secondary sources.Data analysis is conducted in three stages: thematic coding of verses, interpretive analysis, and integration with scientific concepts.Validation and reliability are ensured through triangulation, expert review, and consistency checks.

The Qur'anic View on the Universe
The universe is a creation of Allah, not something that exists on its own, as materialist philosophers would argue.The universe was created through a process of perfection.In the Qur'anic verses, such as in Surah Al-A'raf (7:57) and Surah Yunus (10:3), it is stated that "Allah created the heavens and the earth in six periods, and at that time, Allah was upon the Throne, and the Throne was upon water." These verses illustrate that the creation of the heavens and the earth followed a determined process.According to Ibn Rushd, this process began with water (Al-Ahwani, 1965, p. 45).This view led some Muslim philosophers to believe that the universe was created from something pre-existing, namely water.This perspective contrasts with the theologians (mutakallimīn) who hold the view of creatio ex nihilio, meaning creation from nothing (Nasution, 1973, pp. 50-51).Despite differing opinions among Muslim scholars of the past about the process of creation, they unanimously agree that the universe is created, not self-existent.
The vast universe is a cosmos, not chaos.This view was held by ancient Greek philosophers (Mohammad Hatta, 1980).The Qur'an, although with a different paradigm, also affirms this (Surah Al-Furqan 25:2 and Surah Abasa 80:19).The Qur'an describes the creation of the universe and various natural phenomena within it as āyāt (signs) of Allah's power.
In another part of the Qur'an, Surah  states: "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."Because the creation of the universe and various natural phenomena are signs of Allah, understanding them strengthens the belief in the oneness of Allah.This understanding was absent in the ancient Greek cosmic view.Thus, the Islamic cosmic view is an embodiment of the tawhid (monotheistic) perspective, a view that places Allah as the ultimate existence and the origin and final destination of all creation, and also as the sustainer of all beings (Nasr, 1995).For Muslims, the universe is akin to a mosque (a place of prostration).As a mosque, the universe is a place to worship Allah.Prostration is a sign of a servant's closeness to the Creator.Prostration is performed by lowering the head to touch the ground, symbolizing humility before Allah.Prostration also reminds humans of their origin from the earth.It instills awareness of the human essence, which is from a lowly (earth) and noble (spirit) origin.Prostration fosters a sense of connection with the universe since humans physically interact with the earth during prostration.This can lead to a love for the earth, the solid ground upon which humans and various animals and plants stand.
Islamic doctrine also teaches that the universe is a sacred home.A sacred home is a pure dwelling place.It is pure because it is flawless (Surah Al-Mulk 67:3-4).The universe is well-organized, beautiful, neat, and orderly.The laws governing the universe are balanced.In the universe, all creatures find their needs met.Allah has arranged it this way (Surah Al-Baqarah 2:29).All creations receive their sustenance within the universe.The universe provides various comforts and pleasures for human life.The universe is subjected to humans (Surah Luqman 31:20).To live comfortably within it, humans must adhere to its laws, known as sunnatullah.Violating sunnatullah can make the universe an uncomfortable place, as indicated by the occurrence of natural disasters.Therefore, humans must maintain its laws and live in harmony with its balance.
This universe is a temporary home or a transient abode for humans.Like a long journey, the universe is a transit point before continuing to the final and eternal destination, the afterlife (Surah Al-An'am 6:32; Surah Al-Ankabut 29:64; Surah Muhammad 47:36).While in this world, humans must remain vigilant and maintain their piety.Allah commands humans to leave behind their best deeds on earth, which can become ongoing charity (amal jariah).The best deeds are those that benefit other humans for a long time.