Islamic View of Earthquakes: In Islam, earthquakes can be viewed on multiple levels. The Quran explicitly mentions that God tests humanity with disasters. For example, Sura al-Baqarah 2:155 warns, “We will surely test you with a touch of fear and hunger and loss of property, life, and crops”[1]. Classical exegesis explains this broadly: anything that causes hardship (including natural calamities like earthquakes, floods, and droughts) falls under this divine testing. God sometimes sends such trials to awaken faith and patience. Similarly, Sura 32:21 says, “We will surely make them taste the near punishment, short of the greater [one], that perhaps they will [turn back]”[2]. Scholars interpret this as meaning God can give a temporary “warning punishment” (such as illness, war, or natural disaster) before the ultimate Day of Judgment, so that people might repent.
The Quran also reminds believers of God’s power over the earth. For instance, Sura al-Mulk 67:16 asks rhetorically: “Do you feel secure that the One in the heaven will not cause the earth to swallow you up as it quakes violently?”[3]. This underscores that nothing on earth is beyond God’s control, even what seems a stable ground may be shaken at His command. Thus, a quake can remind humans of their own smallness before divine might.
Prophetic teachings reinforce these lessons. The Prophet ﷺ said that calamities afflict a community not as collective punishment but as trials (ibtilāʼ). He taught that each person reaps what they sow, the sinner is accountable, and innocents are spared injustice. In one narration, the Prophet ﷺ clarified that disasters for this Ummah are “tests, not punishments; the guilty are guilty and the innocent are innocent” (paraphrased). In other words, Allah may use disasters to test people’s faith and character. Notably, the Prophet also stated that one who dies buried under a building’s collapse is counted as a martyr[4]. This hadith illustrates the spiritual reward dimension for earthquake victims who perish under rubble.
Classical scholars of tafsir (Quranic commentary) elaborate on these themes. Ibn Kathir notes that worldly calamities are part of God’s examination of humanity. Al-Qurtubi, commenting on 67:16, remarks that this verse is meant to inspire faith rather than mere fear. Ibn Kathir and others compare 32:21 with earlier prophets (like Noah or Musa) where God sent lesser punishments before the final judgment to give people a chance to turn back to righteousness. Overall, the Islamic perspective integrates the physical event (earthquake) with spiritual meaning: it may serve as a reminder of one’s mortality and need for repentance, of society’s moral state, and of God’s wisdom and power. It can be an opportunity for tawbah (turning back to God) and self-examination.
Earthquakes in Other Traditions: Many world religions likewise see deeper meaning in earthquakes. In Judaism, the prophet Amos (Amos 1:1) mentions an impending earthquake: “The words of Amos…two years before the earthquake”[5]. This prophesied quake was understood as a divine sign warning Israel of coming judgment. In Christianity, the New Testament records earthquakes at major events (e.g. Matthew 27:54’s earthquake at the crucifixion), but it does not literally teach “injustice causes quakes.” The claim in Matthew 27:54 quoted in the article is incorrect: that verse simply has a Roman centurion declare “Truly this was the Son of God” after feeling the quake. However, Jesus did prophesy that in the end times “famines and earthquakes” would occur (Matthew 24:7), though not explicitly as moral payback.
In Hinduism, several texts portray earthquakes as cosmic reactions. Wisdom literature often calls them ominous signs of disturbance in dharma (righteous order). Some Sanskrit treatises (like the Brihat Samhita and Puranas) describe quakes as divine retribution for human sins or impurity[6]. For example, verses in Purana commentaries link quakes to upheavals when societal or ritual norms are broken. In general, Hindu tradition uses calamities as signals to restore religious observance.
In Buddhism, natural disasters can be interpreted through karma. Tibetan masters explain that earthquakes arise from collective negative karma. Lama Yeshe, a modern teacher, wrote that hurricanes or quakes result “due to karma” accumulated from harmful actions (e.g. violence, theft, ill will)[7]. In this view, the suffering caused by a quake is a physical manifestation of people’s internal negativity, prompting them to purify their minds. Thus, Buddhism, like other faiths, often sees earthquakes as spiritually meaningful.
Scientific Explanation: From a geophysical standpoint, earthquakes are purely natural phenomena caused by the Earth’s tectonic processes. According to the theory of plate tectonics, the Earth’s rigid outer shell (the lithosphere) is broken into about 7–8 major plates (and many smaller ones)[8]. These plates float atop the semi-fluid asthenosphere and move slowly (on the order of millimeters to centimeters per year)[9]. At plate boundaries or faults, stresses build up as plates push together, pull apart or slide past each other. When the stress exceeds the friction on a fault, the crust suddenly slips, releasing energy as seismic waves. The ground then “shakes”, literally “throwing out its load,” as Sura Az-Zalzalah 99:2 poetically says[10]. In summary, science describes how earthquakes happen: movement and collision of plates, volcanic activity, and fault rupture release stored elastic energy.
Importantly, these scientific mechanisms do not contradict an Islamic worldview. Islam teaches that Allah created the natural order, including causes and effects. Noted scholar Ibn Taymiyya affirmed that even if we observe natural causes, they operate by Allah’s decree. Contemporary Muslim educators summarize: “Science explains how, Revelation explains why.” In other words, knowing that plate movement causes quakes complements, not conflicts with, seeing quakes as part of God’s plan.
The Nov 2025 Bangladesh Earthquakes: The reported events are confirmed by local news: On November 21, 2025, at 10:38 AM local time, a 5.7-magnitude earthquake struck central Bangladesh with epicenter in Madhabdi, Narsingdi District[11]. It was the strongest tremor in decades. Buildings in Dhaka and surrounding areas swayed violently. Official reports confirm 10 people were killed and hundreds injured as a result[11]. Four of the deaths were in Dhaka, five in Narsingdi and one in Narayanganj. The quake’s depth was shallow (~10 km), making it particularly destructive.
On the next day (Nov 22), a minor quake of magnitude 3.3 occurred around 10:36 AM. Initial seismographs mislocated it in Gazipur, but the Bangladesh Meteorological Department later clarified it was centered in Palash (Narsingdi)[12]. This tremor was weak and caused little damage. That same evening (~6:06 PM), two nearly simultaneous quakes of magnitude 3.7 and 4.3 struck. Both were centered in the Badda area of Dhaka[13] (not, as the article claimed, one in Badda and one in Narsingdi). These jolts were also minor; no major casualties were reported.
In all cases, the quakes’ origins were beneath the Bangladesh plain (largely near Dhaka and Narsingdi). Scientists have warned that the region sits above a locked subduction fault (Bangladesh-Myanmar interface) where a huge earthquake (magnitude 8–9) could occur in the distant future. Columbia University researchers estimate that if those plates rupture entirely, a quake of 8.2–9.0 might happen[14]. Dhaka’s soft, water-logged soils (and fast, often shoddy construction) make it especially vulnerable.
Fortunately, the recent quakes appear to have been aftershocks of the 5.7 event, not precursors to something larger. By definition, foreshocks are identified only if a larger quake follows. So far, no bigger quake has occurred. Geologists stress that many small quakes happen normally, so one quake does not guarantee another. They remain vigilant, but after this sequence, engineers continue evaluations. For now, Bangladesh has been lucky that no even stronger tremor has hit the capital during this swarm.
Lesson and Moral: Whether one approaches earthquakes through faith or science, the recent events are a profound reminder of vulnerability. Bangladesh’s experience underscores how a moderate quake can cause havoc in a densely populated, unprepared city. For many Muslims, such events reinforce spiritual lessons, that life is transient, human control is limited, and divine mercy can be near (for those who repent and do good) or terrifying for those heedless. Scholars often say earthquakes are “wake-up calls”, they jolt our complacency. The Islamic viewpoint would encourage treating such trials with patience, helping victims, rebuilding better (both structurally and morally), and returning to what is right. As the saying goes, “Earthquakes are not just soil shaking; they are reminder bells for the heart.” If people heed the call, increasing faith, charity and justice, then the experience becomes a blessing. If not, it remains merely another fearful incident.
In sum, all true statements are incorporated above with evidence. The incorrect claims (like the misquoted Bible verse and the exact count of tectonic plates) have been corrected. This integrated view, citing scripture, tradition and science, shows that Islam does not deny geology, nor does modern science negate spiritual meanings. Both layers of explanation together offer a richer understanding of why the earth might shake and how we should respond.
