THE WORLD IS THE BOOK OF GOD ALMIGHTY

I hope the readers were able to follow the ruminations in the previous six posts. The discussion started with the problem of ascertaining knowledge and culminated at outlining the Realistic Islamic Worldview.

Below I want to look at how this Realistic Islamic Worldview is presented by the Quran and how it may be applied to a few thematic issues, namely, On nature and its working, on human presence in this world, their relationship with God, and their interaction with their fellows. The Realistic perspective quite insightfully connects the natural laws, human volition, and Divine wisdom as part of the same reality. You don't need to have read the previous posts to follow the discussion here. Though, you would get the most out of it if you have read them.

To elaborate on these thematic points, I use the text from within the Quran, which is the most original and authentic source of Islamic teachings agreed upon by all Muslims. The exegesis technique adopted here may be called the 'hermeneutical circle,' which uses individual parts from the text to illuminate other parts in the same text. The individual parts are thus understood within the context of the whole text. The understanding of the whole text itself is built upon individual parts. Hence, the 'circle'. This approach does not make it impossible to interpret a text within its cultural, historical, and literary context. To my understanding, Allama Tabatabai has deployed similar techniques in his exegesis, Al-Mizan. On using thematic (topical) approach in the exegesis of the Quran, see Shaheed Sadr's discussion here.

In the beginning

Let’s begin with the story of creation in the Quran, which is rich with insightful metaphors and profound meanings.

Before the creation of Adam and Eve, God addresses all the angles, “I will create a vicegerent on earth.” The angels said, “Do you want to create a vindictive and mischievous creature to commit crime and bloodshed on earth, while we pray and glorify you?” But God said, “I know something you know not” (Quran 02:30). Note the trust endowed on humankind in Islam. From their very creation, Human beings were meant to go to earth, not as condemned sinners, but as God’s chosen representatives!

The Quran further tells us that humans are made of earth’s basest materials “clay” and “water”. But, at the same time they are possessors of “His Spirit” (32:7-9; 06:02; 21:30; 15:29; 38:72). The subtle reference to the material and spiritual composition is insightful in understanding human inclinations and desires.

Perhaps it was the material aspect that concerned the angels when they showed their apprehension about possible human conduct on earth. But humans were not meant to be merely material beings. They were to be the possessors and representatives of Divine attributes and perfection on earth including His knowledge, His creativity, His wisdom, His compassion, and His justice. Furthermore, material energies and desires in human beings have the potential to be channeled towards constructive ends.

With these talents and potentials, humankind has composed complex languages, built social relationships, and advanced rich cultures over the course of history. What more could add to human nobility, when the Quran describes the accomplishments of God’s vicegerent as signs of His Creativity and Magnificence!

“And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know” (30:22).

“O mankind! We created you from a male and a female, and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is the most righteous of you. Surely, Allah is Knowing, Aware” (49:13, also see 25:54).

The World is the Book of God Almighty

Like human intellectual capacity and creative work, the work of nature is also an expression of His sagacity and wisdom. While referring to the laws governing the nature and universe, the Quran tells us that God created the universe with measure and balance (54:49; 35:13; 06:73), and the sun, the moon, the mountains, the trees are all “His Signs” that by following their natural course “bow down in worship” to God (55:03-08; 41:39; 22:18; 41:11; 84:01-05).

In Verse 22:05, the Quran uses technical terminology to illuminate the development of an embryo with terms like “sperm”, “clot”, and “morsel of flesh.” Also mentioned in the same verse is the natural effect of rain in stirring life from barren earth. However, the verse ultimately ties the scientific explanation of both formations of life to Divine Purpose and Creation.

In the realistic outlook that the Quran presents, the natural laws, their sustenance, and the gradual changes in the universe are all Signs of God, as seen in verse 02:164:

“Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that God sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for those who understand.”

Science, thus, complements faith in Islam. The universe is governed by a system of causes and laws, and the human free will lies in the utilization of these laws. Indeed, it is with the exercise of this free will that humankind has developed new technologies and advanced civilizations.

Islam proactively encourages its followers to advance in knowledge and science. The Prophet Mohammad (peace be upon him) has said, “The search of knowledge is a duty on every Muslim, male or female.”

Justice and Human Free Will

The idea of human free will is further supported by the Islamic belief in the Day of Judgment (Qayamat). Humans come to this world without any burden of original sin or predestination. Their choices in this world shape their fate in the hereafter (76:1-3; 91:1-10).

On that day, they will be rewarded or punished on the basis of choices they made in the world (02:286; 76:03). Without such choice of action, an individual’s accountability on the Day of Judgment would be against God’s justice. But the Quran explicitly declares that “Allah does not do injustice to the weight of an atom” (04:40; also see 03:108; 16:90; 16:111).

“If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them” (04:124).

Society and History

With the same realistic logic and affirmation of human free will, the Quran explains injustice and corruption in the world as a consequence of individual and collective choices and actions of people in the present and the past (10:44; 03:117; 03:137; 09:70).

The Quran makes the followers responsible for the betterment of their society, which is part of their test in this world; after all, “God does not change the conditions of a people until they change themselves” (13:11 and 08:53; also see 06:34; 17:77; 33:62 where similar decrees for social change and trends of history are described as “His Words” and “His Sunnat” and are fundamentally tied to human actions and their consequences).

Thus, rather than presenting a fatalistic and unconcerned attitude toward this world and its miseries, Islam exhorts its followers to actively strive toward eradicating the social ills and injustices in society (09:71; 02:148; 04:135).

The Islamic society in the Quran is based on respect, harmony, justice, and responsibility. The Quran abhors disrespect and injustice in all social relationships, be they among family members, between opposite genders, or among different ethnic and national groups (04:135; 09:71; 30:21; 02:148; 49:09). According to the Quran, killing one innocent life is like killing the whole of humanity, and saving one human life is like saving the whole of humanity (05:32).

The Quran recognizes the diversity among human languages and cultures; however, it is against the use of such an identity for the assertion of false superiority by one group over another. In the Quranic outlook, human nobility lies is one’s piety, knowledge, and struggle in God’s way (30:22; 49:13; 2:31-34; 39:09; 16:110; 61:11).

In the End

From the above discussion, we see that Islam encompasses the ideals of human freedom and nobility. It points to the realities of His Signs, His Words, and His Sunnat in nature and history. It sets noble values and goals for humanity. And, it carries the ultimate Truth about the Creator of everything (03:83; 30:30). The word “Islam” means submission, and the first condition of being a Muslim is to submit to these ideals and truths.

Such is the realization expressed in the words of Imam Ali when he said, “My Lord! I did not worship you for fear of Hell nor for a desire of Paradise. Rather I found you worthy of worship.”

The ultimate drive, the ultimate meaning behind all human struggles in this world is to gain God’s Favor and to connect with Him, the Eternal (02:285; 84:06; 02:46: 29:2-5; 76:2-3; 35:18). After that connection, there is no end!

“Surely, to Allah we belong, and to Him is our return” (02:156).

Sources consulted:

- Allama Tabatabai Al-Mizan

- Murtaza Mutahhari Fundamentals of Islamic Thought: God, Man, and the Universe (Berkeley: Mizan Press, 1985)

- Murtaza Mutahhari Man and his Destiny
- Mohammad Baqir Sadr Trends of History in Quran
- Ali Shariati Man and Islam