This possibility also exists that by this...

This possibility also exists that by this, all moving objects is meant, for, we know that such beings are generally created for the sake of human beings, as the Qur’an says: “It is He Who has created for you all that is in the earth.” [^1] Once mankind is perished altogether, the rationale for the existence of other living objects on the earth will also be nonexistent, and their entire generation will be exterminated.

This question may be raised in here that if we look closely at the generalization and at the comprehensiveness of the significance of the verse, the result will be that no one exists on the earth except those who are oppressors and everybody has had his share of committing cruelties. So if the punishment is to be administered rapidly, no one will be excluded.

Nevertheless, we know that not only the prophets and the Imams who are immaculate and thus not subjected to such punishments, for this rule does not apply to them, but also there are certain devout people and people of true faith whose good deeds surely excel as compared to their petty sins, thus they do certainly not fall into this category of fitting for the extermination as a way of being punished.

The answer to this question lies in the fact that the verse provides a typical verdict which is not to be regarded as a universal or general verdict. The proof for such an exception is provided in verse 32 of Surah Fatir, No.

35 which declares: “Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah’s permission; this is the great excellence.” According to this verse, the people are divided into 3 groups: The oppressive group, the moderate group, who have committed light sins, and the group who are counted good people; that is, those who are categorized as pioneers of whatever is good and acceptable.

Certainly, out of these three groups only the first one is subject to the rule expressed in the verse under discussion and neither the second nor the third ones can be categorized and included. And, since the first group usually constitutes the majority of the people of the societies, making mention of such a generalization is not surprising at all.