Modern and Quranic Vision of Purpose of Man’s Creation

So much for the surprising manner in which so far as science can at present inform us, we came into being ; and our bewilderment is only increased, when we attempt to pass from our origins to an understanding of the purpose of our existence or to foresee the destiny which fate has in store for our race.

            ‘’Standing on our microscopic fragment of a grain of sand, we attempt to discover the nature and purpose of the universe which surrounds our home in space and time. Our first impression is something akin to terror. We find the universe terrifying because of its vast meaningless distances, terrifying because of its inconceivably long vistas of time which dwarf human history to the twinkling of an eye, terrifying because of our extreme loneliness, and because of the material insignificance of our home in space — a millionth part of a grain of sand out of all the sea and in the world; but above all else, we find the universe terrifying because it appears to be indifferent to life like our own; emotion, ambition and achievement, art and religion all seem equally foreign to its plan. Perhaps indeed we ought to say it appears to be actively hostile to life like our own. For the most part, empty space is so cold that all life in it would be frozen, most of the matter in space is so hot as to make life on it impossible; space is traversed and astronomical bodies continually bombarded, by radiation of a variety of kinds much of which is probably inimical to or even destructive of life”.

(The Mysterious Universe page 2 and 3)

This extract as well others from the “Mysterious Universe” are not supposed to be the opinions exclusively of Sir James Jean’s own but rather all the twelve pages which in the beginning of his book, he has endeavored to trace the successive views of the rising scientist of modern age, he has devoted to a remarkable effort in summarizing the inmost feelings of the generality of the workers in the field of scientific research. But the Quran has a searching question to all their doubts and misgivings in the words:-

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ﴿١١٥﴾

“Did Ye think that we had created you in sport and that you should not be brought before us before us”                     

(Chapter 23; Al-Muminoon; The Believers; Verse 115)

Now before we seek to know the views of the Holy Quran on the topic of the Purpose of the Creation: the Universe and Man: it seems befitting that we take a view of the attributes of God, the Creator, which may help us to know His certain characteristics which do in a clear light sparkle throughout His creation and which may help us to realize that such a Creator would not indulge in mere sport or a superfluous creation, as we have also heard the Quran in the question above mentioned.

  • The King of Heaven and Earth:-

وَلِلَّهِ مُلْكُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَٱللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴿١٨٩﴾

“Unto God belongeth the Kingdom of Heaven and Earth ; God is Almighty”.

(Chapter 3; Al-Imran; Family of Imran; Verse 189)

  • A Mathematician God:-

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴿٤٩﴾

“All things have We created bound by a fixed decree”.

(Chapter 54; Al-Qamar; The Moon; Verse  49)

  • A Guardian God :-

وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَافِلِينَ﴿١٧﴾

“ We are not negligent of what We have created”.

(Chapter 23; Al-Muminoon; The Believers; Verse 17)

 

  • A Law-giving God :-

إِنِّى تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ﴿٥٦﴾

“ There is no Beast but He holdeth (it) by Its forelock verily My Lord proceedeth  in right way”.

(Chapter 11; Hud; Hud; Verse 56)

  • The Ruler and Regulator of the Forces of Nature :-

أَلَمْ تَرَ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلأَرْضِ وَٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ ٱلسَّمَآءَ أَن تَقَعَ عَلَى ٱلأَرْضِ إِلاَّ بِإِذْنِهِ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ﴿٦٥﴾

“ He who withholdeth the Heaven, that it fall not on the earth , unless by His permission, for God is Gracious and Merciful”.

(Chapter 22; Al-Hajj; The Pilgrimage; Verse 65)

 (6)       The Creator of World in which thee exists a balance and proportion,

                and order is immanent throughout :-

وَٱلأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِىَ وَأَنْبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ﴿١٩﴾ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ﴿٢٠﴾ وَإِن مِّن شَيْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ﴿٢١﴾

“We have also spread forth the earth and thrown thereon the stable    (mountains) and We have caused every kind of (vegetable to spring forth from the same, according to a determinate weight and we have provided therein necessaries of life for you and for him whom you do not sustain. There is no one thing but the store-houses thereof are in our hands and we distribute not the same (Otherwise) than in a determinate measure”.                      

(Chapter 15; Al-Hijr; The Rocky Tract; Verse 19-21)

It is not therefore, difficult to understand through observations that the Universe and the Life in it was not created without some significant purpose. But unfortunately enough it is mere bewilderment on the point of the purpose of our existence that is the lot of the pure scientist though the modern philosopher, that is the modern science guided, machine ridden, materialistic philosopher, has given the purpose of our existence as the enlargement of our dominion in the realm of nature as shall be seen in the following extracts from the History of Philosophy by C.J.Webb, wherein he has summarized the philosophy of Bacon, the trumpeter of the modern age:-

                     Francis Bacon’s design was by means of inquiries, some of which should be experimented like those of Alchemist, but purged from all superstitious taint and directed not toward immediate gain but toward a thorough going knowledge, vastly to increase in the long run the dominion of man over nature. To enjoy such a dominion was he held the original destiny of our race. But in a vain. And impious attempt (described in the Biblical Story as eating of the tree of knowledge of good and  Evil) to make laws for himself by moral philosophy instead of remaining content with the positive commands of God, man had turned aside from his proper business of pursuing natural philosophy, that is of studying an interpreting the works of God and raising in his own intelligence a true image of universe, gaining in other words such a knowledge of nature’s inner workings as may make it possible to emulate them. The failure of man hither to do this, and the depressing tradition that the processes of chemical combination were necessarily beyond the reach of human imitation, showed only that ancient theories of nature were merely superficial and had not penetrated her true secrets. But in the sweat of his brow man may yet “ eat his bread” that is through resolute and patient persistence in discriminating observation and well devised experiment , he may using these secrets from her and turn them to his own advantage. For this however a new method of approach is necessary, and this Bacon endeavored to provide his NOVUM ORGANUM, that is the “New Instrument” which was to take the place of the “OLD ORGANUM”, namely the collection of Aristotle’s treatises on logic, which were so called as constituting the proper “Instrument”, to be used in reasoning whatever one was reasoning about”.

(A History of Philosophy by element C.J. Webb P.111-112)

 It was a sad affair, for the moral and spiritual content of human life was exclusively separated and disregarded in his zeal for the materialistic philosophy and Bacon thus stands responsible for either good or evil which emerged from the future practice of the experimental science; through not only Bacon but rather most of the society of that time was responisible for this change and Bacon was only unfortunate to be their mouth piece. Tired of the priest and his excesses and encouraged by the example of Islam they broke loose from the shackles of Christianity out into the world of material progress, but alas, they misunderstood Islam in its concession to its followers regarding the use of good things which God had created for them, and they quite ignorant and unmindful of the spiritual supervision of the material provisions of the Islamic Ideology, fell head long on to the misleading track of material progress quite devoid of spiritual element or the spiritual supervision and they moved out, quite out of the sectors of morality and religion and become blind of the light of faith. The following statement from the same book as above quoted would in part justify our view:-

                      “For, of all the means by which men of the renaissance succeeded in passing the limits within which medieval knowledge of the universe had been confined, that which carried them and was destined to carry their successors by far the furthest was their closer attention to natural phenomena. This closer attention is a feature of the last rather than of the earlier stages of the movement (that of Martin Luther’s  Protestantism) it is specially characteristic of the sixteenth century. Natural science had throughout the middle ages been neglected in comparison with logic, meta physics and theology. Men like the English Franciscan Friar Roger Bacon in the thirteenth century who made the investigation of nature Chief Business and urged its claims to greater consideration were apt to be suspected of heterodoxy. Among the common folk such men were often regarded as wizards in league with evil spirits. Not only was this case with Roger Bacon himself, but even the Dominican Albertus Magnus, the master of Thomas Aquinus and honoured by the church as “The lessed Albert” figures as a conjurer in the popular legend on account of his reputation for natural knowledge. The fact that the natural science was represented by the Al-Chemists, who aimed at discovering a way of transmitting the baser metals into gold and affected much secrecy in their operations tended to encourage an association the men’s mind between the knowledge of natural processes and the pursuit of worldly objects by mysterious means.   

(A History of Philosophy by element C.J. Webb P.110-111)

These were the generations of the Christian nation, yet capable of maintaining the superiority of the spiritual over the material and thus capable of hatred and dislike for any things which to them seemed to have any association with the pursuit of the worldly objects but let us hear from the same author the quality of men of Francis Bacon’s era:–

                 “The principle of the reformation regarded in this light, is in close agreement with the general attitude of the age in which it was put forward. It was an age in which the individual was asserting his independence not however for the most part as in earlier times, in order to turn his eyes inward and occupy himself with the secrets of his own heart, but rather be free to look about him, and enjoy the feast of good things which God and nature had spread before him for there was opening before modern Europe at this its coming of age a world of wider horizons and richer in the materials of enjoyment than its child-hood had known. To adventure oneself upon it by taking one’s share of its work and its chances of good and evil seemed the call of duty, to turn ones back upon it and take refuge in a cloister cowardly and ungrateful.

(A History of Philosophy by element C.J. Webb P.108)

Their purpose then was not very different from the gold-makers, only they differed slightly in means and ways. They took the example of Islam but all imitated it, for Islam, whereas allowed its followers to enjoy the good feast  spread before them by their God, it also enjoined  them to look inwardly into their own hearts and leave not the spiritual values through complete engrossment into the material values.

                        The purpose of  Man’s creation is one of the most momentous import; the creation being the basis; its purpose the essence of all knowledge, and one therefore which as a rule ought to engage the utmost attention of our race, individually and collectively; for infinitely  innumerable are the roads which lead to different destinations and again there happen to be innumerable paths which tend to the same destination, some of these  bending and roundabout, others less bending still others straight but less straight, while one only of these infinite roads must as a rule be the one most straight, at least straighter than the rest. It is this last one, the straightest one which the Quran has claimed to have shown.

                        The first requisite therefore, for any human being who has willy nilly to set on his way of life, is the selection of the path itself out of the numerous ahead. Is not then the greatest care necessary in choosing this path? For the making or the massing of the whole life ultimately would depend primarily upon one’s choice of the path itself, for no matter how correctly and no matter how carefully with every care the one has taken up the wrong path on the outset, he shall despite all that care and patience be but doomed to reach the wrong destination, one perhaps not much to his liking. But alas, there shall be neither a chance for returning nor any use of repenting. The die shall have been eternally cast. God who has intentionally concealed himself, yet He sees everyone and everything—- might not have created this world in sport and might have paved a right path to the destination set for the man, and which way might oft times have been pointed to the humanity by the guides appointed by God himself; why not then man in his own interest take at least some notice of this very serious point, why was he created, and what the Creator whoever He be, demanded of him by creating him. Perhaps there might be some great and grave purpose in his concealing Himself from our eyes. Does it not seem probable that He might have done so that He might see who in his absence would fear Him and be righteous, and who would defy his authority and transgress perhaps our destination be not this world with the grave at the end of it, but rather some farther region somewhere in the realm of spiritual, in the expanse of heaven, with our Lord the Creator before our eyes, and we in homes according to our deeds in this present material tangible, transient world. They therefore who have come to take this world as their permanent, their only abode, and have entirely excluded the idea of resurrection from their mind as an impossibility as a mere fabled image of the superstition, what if one day, after they have died and have been laid for centuries in their grave, the trumpet sounded, and they rose from their grave  after their bones had been turned into dust, and were they not quite unaware of the time of their birth from the wombs of their mothers in this life; what then if they found themselves set before the dreadful tribunal in the presence of their Lord, whom they never had expected to meet; and the scorpions, dragons and chains of fire, a dreadful site, and woe betide them that found themselves in that state.

                        This because you mistook the Purpose of Creation, the purpose of your life in this world. Perhaps you thought that the object of your attention was merely this material world and you therefore overlooked all the spiritual aspect of the thing, and hence this calamity on the Day of Judgment. How helplessly would you behold then the scenes of your ruin. Poor, miserable victims of dreadful scorpions and horrifying snakes, shrinking from the horrified touch and pinching bite of these nasty uncouth reptiles, crawling all over their bodies. Ghastly things these while others, even less capable than you in this present life; with what sense of sorrow and grief would you behold them enjoying the bliss, the eternal bliss of their Lord’s paradise even before your eyes to accentuate your sense of sorrow. “Alas” you would say, “Alas for us, we thought these people in our previous life—when we used to be together— to be fools, and we exulted in our wisdom viewing with pleasant joy our luxurious ways; but woe was our lot and immeasurable misery; we were mistaken, we never thought that one day we would find ourselves face to face with our Lord to our eternal shame and heartbreaking sorrow. We cannot repent and if we repent, what difference would it make, now that there is no return to that world, the die is cast and our doom is final.

                        It was not a sheer fancy of the deluded fools, irrational and superstitious, devoid of all sense, sacrificing their present, would for a world unknown, unseen and unthinkable, and undergoing  miseries and tortures for the sake of a mere dream-world, but rather it proved to a fact, a fulfillment of the promise of the truthful God. Cry not therefore, for one death, but for many deaths, yet the death will not visit you, although you call her as many times as you would wish. But pray blame not anybody, but blame yourself; yea, yourself; who took the almighty Creator of wisdom unbound to be purile, purposeless and sportive, and hence your perdition. Would you not consider therefore, now that it is still time for you, because you live in this present world? Will not you give at least some consideration to this greatest of all points, the purpose of the Creator in your creation.

                        For, once you have known that purpose, you shall, it may be hoped  set your Endeavour to achieve the same;  an end worth achieving. This life is a perpetual struggle between the good and evil. For or against the devil; the constant enemy of mankind. The knowledge of the purpose of our existence must therefore be attained in order to correctly conduct the struggle and direct it properly in the direction of the proposed destination. Otherwise, in the absence of the true knowledge of the real goal, all labour may be lost without ever a hope of reaching the true destination.

                        Now after the purpose of man’s creation is known, and which according to Quran is “to exact obedience, worship and service from his creatures on the part of the Creator, that he might be known, whereas on the part of man it is to obey  the commands of God and worship Him to live a good life in this world and to escape hell fire and gain paradise in the next life on the merits of the deeds committed in this life; we further need to know the best means and methods to achieve that end. Complete sacrifice in fact, of one’s desires, emotions, ambitions and aspirations, in short the sacrifice of one’s complete self entirely for the sake of God has been the method of achieving the purpose of man’s creation, known and adopted universally throughout the history of mankind. Self-abnegation of the saint and the hermit in every human era, and his only son’s sacrifice by Abraham in the name and for the sake of his Lord; and the refuge of God-seeking men in the distant caves away from all mankind in search of God have all been the examples of this peculiar method of achieving the purpose of man’s creation.  The name itself of Islam implies this method, as the word Islam means no more than one’s complete submission to God’s will. Islam being the last and therefore most perfected form of the religion for mankind, though  retaining in its essence the proverbial contempt for the material transitory world in comparison with the next, eternal world, and indeed professing a decided preference for the love of God as against the love of this material life and one’s self, has declared the practice of complete self-abnegation of a hermit as undesirable, prohibiting  the system of priest-hood, and thus adopting a medium between the two  extremes that of complete self-abnegation and complete engrossment in the world, has allowed the use of good things but on condition that thanks are returned to the giver of these good things ( that is God) and provided that is use of these good things is subjected strictly to the service of God and His true religion;  and that their love for these things and their engrossment in them should in no way become a hindrance in the way of their love for their God a means of their forgetfullness of their eternal objective that is the day of judgment.

                        With this end, in view the Quran has throughout taught the methods of achieving the purpose of man’s creation, leaving no point un-discussed or thirsty, and judging the real importance of this points has given it the central position to base all the teachings on this very point; and hence upon its destination the AAKHIRAT that is the life after death.

                        The Quran indeed wants its disciples to live within this very world and yet live in perpetual love and remembrance of God, death, and the day of judgement. In this the Quran  has generalized the religion, making it practicable, easy,  and within the reach of every individual, as against most of other religions, for the fact is that other religions could only have been practiced in their entirety only by such persons as had completely renounced this world and its temptations. Such were only the saints and the hermits. The generality of the adherents of that religion, though despising the materiality of this world in the depth of their sentiments were not to be considered up to the real marks due to their worldly activities, and felt therefore guilty in their own eyes, and sought therefore to atone for their irreligious behavior by offering greatest services to saints and hermits and priests, who were in turn (though there be not a few exceptions) corrupted to their own great misfortune. Again the way before the hermits in the presence of all those restrictions which they willingly or in obedience to the edicts of their particular cult imposed upon themselves was in no way easy and it was not unlikely that on any stage of their life or path unable to bear the pressure of their voluntary prohibitions, they may either burst into flames of lust or may deviate from their course into selling, falsity under the show of their sainthood. A dead loss it certainly is, but the Quran though it has a promise of rewards from God for such hermits as have genuinely sought their God turning their back on the world, has in the case of its own. Followers sought to transform them into hermits living within the world, living in it and struggling against it. This indeed is a course even more difficult and demanding greater will and control than the one which is of a professed hermit, dwelling in a cave free from the trammels of the life of a man in the street. Islam has thus divided the burden equally and imposed the duties on all. Every Muslim receives the share of his duties and obligations and the best are those only who carry out their duties and obligations in the best way.

                        Now according to the modern philosophy as we may term it and which in a general way could be defined as the modern science guided, machine ridden purely materialistic and devoid of the spiritual content sort of philosophy, this life is the only life, you live and you die, and no  more of that. The main object of our life is no more than to make it as happy and as comfortable for us through the material utility of the material resources at our disposal in the works of God. The attainment of material facilities and amenities of life, the only purpose of our struggle in this world, and to think of any spiritual factor within this life unnecessary and any thought of the life after death irrational and superstitious. It was a sheer folly of the ancients to think in such lines. Mere shadows of unrealistic imagination. The philosophy of the Quran on the other hand is different. Our life according to the Quran does not end with our death. Death is a mere gate for our entrance into another life, which is everlasting and therefore, more worthy of our consideration. Our stay in this world is only a part of our journey onward, rather backward to our real home. Here we are only on trial. Our life in this world is no more than a sowing season. Here we sow that which we shall reap in our next. Hence the importance of this life. To neglect this life would therefore mean, a perpetual ruin, a loss irreparable. According to the Quran therefore, if we desist from our material interests for the sake of our considerations for our next life, it is a better course. Yet if we indulge in our material pursuit our idea in such indulgence should be mainly the betterment of our next life and our permanent abode. We partake of the worldly amenities, so that we show our gratitude for the Giver which is God; and if we show our interest in procuring the worldly means we do that with the only purpose of availing such means for the service of God and his true religion with a subsequent purpose of our bettering the permanent abode and our relations with our Creator. According to the Quran therefore it is not the thing itself but the intent with which we use it is the real thing. Thus the one living under the constant vow of poverty to please his God, and another engaged in gaining and spending riches on good purposes to please his God are both engaged in a commendable work, and  none of them deserves any reproach, if their aim is to better their future home. None therefore who has the future home constantly in his mind, shall ever fall in love with this world and irretrievably engrossed therein. The Quran therefore has allowed the use of good things provided that the two conditions namely the gratitude for God and the resemblance of day of judgment are not lost sight of, and that this use is subjected to the service of God.

                        In the following we shall quote some passages from the Quran in which the use of good things is allowed to the believers.

  • يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَٱشْكُرُواْ للَّهِ إِن كُنْتُمْ إِيَّاهُ تَعْبُدُونَ﴿١٧٢﴾

 “O, true believers eat of the good things which we have bestowed on you for food, and RETURN THANKS unto God, if ye serve him”.      

(Chapter 2; Al-Baqarah; The Cow; Verse 172)

  • يٰأَيُّهَا ٱلنَّاسُ كُلُواْ مِمَّا فِى ٱلأَرْضِ حَلاَلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَاتِ ٱلشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ﴿١٦٨﴾إِنَّمَا يَأْمُرُكُمْ بِٱلسُّوۤءِ وَٱلْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لاَ تَعْلَمُونَ﴿١٦٩﴾ وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ آبَآءَنَآ أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ﴿١٧٠﴾ وَمَثَلُ ٱلَّذِينَ كَفَرُواْ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَآءً وَنِدَآءً صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ﴿١٧١﴾

“O, Men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil; for he is your open enemy. Verily he commandeth you evil and wickedness, and that Ye shall that of God, which ye know not. And when it is said unto them (who believe not), follow that which God hath sent down; they answer nay; but we will follow that which we found our fathers practice. What? though their fathers knew nothing and were not (rightly) directed? The unbelievers are like unto one who crieth aloud to that which heareth not so much as (his) calling, or the sound of (his) voice. (They are) deaf, dumb and blind, therefore they do not understand”.

(Chapter 2; Al-Baqarah; The Cow; Verse 168-171)

  • يَابَنِيۤ آدَمَ خُذُواْ زِينَتَكُمْ عِندَكُلِّ مَسْجِدٍ وكُلُواْ وَٱشْرَبُواْ وَلاَ تُسْرِفُوۤاْ إِنَّهُ لاَ يُحِبُّ ٱلْمُسْرِفِينَ﴿٣١﴾

“O, Children of Adam take your decent apparel at every place of worship and eat and drink; but be not guilty of excess, for He loveth not those who are guilty of excess”.   

(Chapter 7; Al-Araaf; The Heights; Verse 31)

  • But discern :-

قُلْ مَنْ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِيۤ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ ٱلرِّزْقِ قُلْ هِىَ لِلَّذِينَ آمَنُواْ فِى ٱلْحَيَاةِ ٱلدُّنْيَا خَالِصَةً يَوْمَ ٱلْقِيَامَةِ كَذٰلِكَ نُفَصِّلُ ٱلآيَاتِ لِقَوْمٍ يَعْلَمُونَ﴿٣٢﴾قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُواْ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لاَ تَعْلَمُونَ﴿٣٣﴾

                        “Say who hath forbidden the decent apparel of God, which He hath produced for His servants, and the good things (which He hath provided for food)?

                        “Say, these things (are for those who believe in this present life, but peculiarly on the day of resurrection. Thus do we distinctly explain (Our)  signs unto people who understand. Say verily my Lord hath forbidden filthy actions, both that which is discovered thereof, and that which is concealed;  and also iniquity and unjust violence, and ( hath forbidden you) to associate with God, that, concerning which He hath sent you down no authority; or to speak of God, that which Ye  know not”.                                                             

(Chapter 7; Al-Araaf; The Heights; Verse 32-33)

  • وَٱللَّهُ جَعَلَ لَكُمْ مِّن بُيُوتِكُمْ سَكَناً وَجَعَلَ لَكُمْ مِّن جُلُودِ ٱلأَنْعَامِ بُيُوتاً تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَاثاً وَمَتَاعاً إِلَىٰ حِينٍ﴿٨٠﴾وَٱللَّهُ جَعَلَ لَكُمْ مِّمَّا خَلَقَ ظِلاَلاً وَجَعَلَ لَكُمْ مِّنَ ٱلْجِبَالِ أَكْنَاناً وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ كَذٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ﴿٨١﴾

“God hath also provided you with houses for habitations for you, and hath (also) provided you the tents of the skins of cattle, which ye find light (to be removed) on the day of your departure (to new quarters) and easy (to be pitched) on the day of your sitting down( therein) : and of their wool and their fur and their hair (hath He supplied you with) furniture and house-hold stuff, for a  season. And God hath provided for you of that which He hath created, conveniences to shade you (from the sun) and  He hath (also) provided you places of retreat  in the mountains and He hath given you garments to defend you from the heat and coats (of mail) to defend you in your wars. Thus doth He accomplish His favour towards you, that Ye may resign yourselves unto Him”.                                                   

(Chapter 16; An-Nahal; The Bees; Verse 80-81)

Eat of good things and return thanks unto God.

Eat and drink, but be not guilty of excess.

                        Say these things are for those who believe in this present life, but peculiarly on the day of resurrection, that is their desire for these things on the day of resurrection is also more desirable.

                        These things are given you for a season as compared to the everlasting bliss of paradise in the next life.

                        He has given you these things that ye may resign yourselves unto Him.

                        These above mentioned conditional points which have been given in the signs of the Quran, allowing the use of good things.

                        Now please note in the following, the relation between the prayer and the seeking of the liberality of God:-

  • يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا نُودِىَ لِلصَّلاَةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْاْ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُواْ ٱلْبَيْعَ ذٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴿٩﴾فَإِذَا قُضِيَتِ ٱلصَّلاَةُ فَٱنتَشِرُواْ فِى ٱلأَرْضِ وَٱبْتَغُواْ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُواْ ٱللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ﴿١٠﴾ وَإِذَا رَأَوْاْ تِجَارَةً أَوْ لَهْواً ٱنفَضُّوۤاْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً قُلْ مَا عِندَ ٱللَّهِ خَيْرٌ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَارَةِ وَٱللَّهُ خَيْرُ ٱلرَّازِقِينَ﴿١١﴾

“O, true believers when you are called to prayer, on the day of the assembly, hasten to the commemoration of God, and leave merchandizing. This (will be) better for you if ye knew (it). And when prayer is ended, then disperse yourselves through the land (as ye list) and seek (gain) of the liberality of God; and remember God frequently, that ye may prosper. But when they see any merchandizing, or sport, they flock thereto, and leave thee standing up (in thy pulpit) say the reward which is with God is better than any sport or merchandize, and God is the best provider”.

(Chapter 62; Al-Jumah; Friday; Verse 9-11)

Now after we have seen the preference of the prayer and the commemoration of God against the worldly pursuits, let us see another aspect of the matter in the following passage from the Quran:- wherein it is ascertain that there are men whom neither merchandizing nor selling can divert from their prayers :-

ٱللَّهُ نُورُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ مَثَلُ نُورِهِ كَمِشْكَواةٍ فِيهَا مِصْبَاحٌ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيۤءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَىٰ نُورٍ يَهْدِى ٱللَّهُ لِنُورِهِ مَن يَشَآءُ وَيَضْرِبُ ٱللَّهُ ٱلأَمْثَالَ لِلنَّاسِ وَٱللَّهُ بِكُلِّ شَيْءٍ عَلَيِمٌ﴿٣٥﴾ فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِٱلْغُدُوِّ وَٱلآصَالِ﴿٣٦﴾ رِجَالٌ لاَّ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ ٱللَّهِ وَإِقَامِ ٱلصَّلواَةِ وَإِيتَآءِ ٱلزَّكَواةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلأَبْصَارُ﴿٣٧﴾ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا عَمِلُواْ وَيَزِيدَهُمْ مِّن فَضْلِهِ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ﴿٣٨﴾

  • “In the houses which God hath permitted to be raised, and that his name be commemorated therein, men celebrate his praise in the same morning and evening, whom neither merchandizing nor selling diverteth from the remembering of God, and the observance of prayer, and the giving of alms; fearing the day whereof (men’s)  hearts and eyes shall be troubled; that God may recompense them according to the utmost merit of what they shall have wrought,  and may add unto them of his abundance (a more excellent reward), for God  bestoweth on whom He pleaseth without  measure”.

(Chapter 24; An-Nur; The Light; Verse 35-38)

In the passage above, their fear of the day of judgment is a point of note.

It might be clear from these examples, how the light of God and the remembrance of the day of judgment are both mixed with the life in this world and how the last is dissolved with the two former, with an unceasing preference for our home in the next world. For the consideration for that home is paramount throughout and the material means of existence in this life are only of a secondary importance, as being the means and not the end. Let the means therefore not cause us to forget the end which is in the next life. The quality therefore of a true believer is that he is found absorbed in the temperance of God always, whether he is standing or whether he is sitting or whether he is lying. In sorrow and in joy his heart should always be full with God’s remembrance. His hands engaged in work for his livelihood yet his mind engrossed in God’s remembrance, even his tongue busy in God’s praises. This has been actually the case with the Moslems of the pre-modern age, although now they are fast loosing this quality, in the blind imitation of the modernist and indeed due to the forgetfulness of God and the Day of Judgment.

                        A believer has to be un-materialistic at heart despite the fill of the worldly necessities he has to procure. At least at the appointed time of prayers in the mosque he has to sit in the house of God, like a little nestling in its mother’s nest, in peace and in contentment. This not only is possible, but actually is the true concept of Islamic doctrine. He has to show at least some contempt for this material transient world against the permanent abode in heaven. But alas, the Muslim even today in the example of the modern west has lost the balance between the material and the spiritual, inclining unrestricted towards the material gain. The nation which was supposed to teach the rest of mankind the balance between the two qualities in every field of life has itself succumbed to the unbalancing urge of the age and the acute pressure of the untoward circumstances. If the modernist would has fallen headlong on to the world of materialism unawares, let the Muslim nation take courage to come forward and endeavour hard to correct this ruinous mistake and check this harmful trend. The preference for the spiritual endeavour could be understood by the following examples from the Quran:-

(1)      لِلْفُقَرَآءِ ٱلَّذِينَ أُحصِرُواْ فِى سَبِيلِ ٱللَّهِ لاَ يَسْتَطِيعُونَ ضَرْباً فِى ٱلأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ لاَ يَسْأَلُونَ ٱلنَّاسَ إِلْحَافاً وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِ عَلِيمٌ﴿٢٧٣﴾

There are among you poor, wholly encompassed for the sake of (the religion of) God, engrossed in the struggle to seek the true light of God, fighting for it; unable to strike out into the earth for subsistence; those who know them not, think them rich because of their modesty, thou shalt know them  by this mark; they ask not men with importunity; and what good ye shall give in alms, verily God knoweth them.

(Chapter 2; Al-Baqarah; The Cow; Verse 273)

Therefore:-

وَلاَ تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُمْ بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِّن شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ ٱلظَّالِمِينَ﴿٥٢﴾

                        Drive not away those, who call upon their Lord, morning and evening, desiring (to see) his face; it belongeth not unto thee to pass any judgment on them, Nor doth it belong unto them to pass any judgment on thee; therefore (if) thou drive them away thou wilt become (one) of the unjust. Thus have we proved some part of them by other part, that they may say, are these (the people) among us unto whom God hath gracious”.

(Chapter 6; Al-Anaam; The Cattle; Verse 52-53)

Again the light of God as described by the Quran is also farther from being the purely material:-

ٱللَّهُ نُورُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ مَثَلُ نُورِهِ كَمِشْكَواةٍ فِيهَا مِصْبَاحٌ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيۤءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَىٰ نُورٍ يَهْدِى ٱللَّهُ لِنُورِهِ مَن يَشَآءُ وَيَضْرِبُ ٱللَّهُ ٱلأَمْثَالَ لِلنَّاسِ وَٱللَّهُ بِكُلِّ شَيْءٍ عَلَيِمٌ﴿٣٥﴾ فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِٱلْغُدُوِّ وَٱلآصَالِ﴿٣٦﴾ رِجَالٌ لاَّ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ ٱللَّهِ وَإِقَامِ ٱلصَّلواَةِ وَإِيتَآءِ ٱلزَّكَواةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلأَبْصَارُ﴿٣٧﴾ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا عَمِلُواْ وَيَزِيدَهُمْ مِّن فَضْلِهِ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ﴿٣٨﴾

“God (is) the light of heaven and earth, the similitude of his light is as a niche in a wall, wherein a lamp (is placed); (and) the lamp (enclosed) in a (case) of glass; the glass (appears) as it were a shining star. It is lighted with (the oil of ) a blessed tree; an olive neither  of the east nor of the west, it wanteth little but that the oil thereof would give light, although no fire  touched it. (This is) light (added) unto light. God will direct unto his light whom he pleaeth. God propoundeth parables unto men; for God knoweth all things. In the houses which god hath permitted to be raised, and that his name be commemorated therein; men celebrate his praise in the same, morning and evening, whom neither merchandizing nor selling diverteth from the remembering of God, and the observance of prayer and the giving of alms; fearing the day, whereon men’s hearts and eyes shall be troubled; that God may recompense them according to their utmost merit of what they shall have brought and may add unto them of his abundance (a more excellent reward) for God bestoweth on whom he pleaseth without measure”.

(Chapter 24; An-Nur; The Light; Verse 35-38)

                                       Now that we have known the Quran’s view about the part this present world has to play in our molding and fashioning our next life, and also its view of allowing the good things to be used for the subsequent service of God his true religion, we shall in the following quote from the Holy Quran to know its view of this present life itself apart from it’s being a means to better our future life and apart form its being the basis to found our next life. This may help us to understand more properly the purpose of our creation which the Quran has given and which we shall quote in the very words of the Quran itself in due course.

إِنَّمَا مَثَلُ ٱلْحَيَاةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَاهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِ نَبَاتُ ٱلأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلأَنْعَامُ حَتَّىٰ إِذَآ أَخَذَتِ ٱلأَرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَادِرُونَ عَلَيْهَآ أَتَاهَآ أَمْرُنَا لَيْلاً أَوْ نَهَاراً فَجَعَلْنَاهَا حَصِيداً كَأَن لَّمْ تَغْنَ بِٱلأَمْسِ كَذٰلِكَ نُفَصِّلُ ٱلآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ﴿٢٤﴾

“Verily the likeness of this present life is no other than as water, which we send down form heaven, and wherewith the productions of earth are mixed, of which men cat and cattle (also), until the earth receives its vesture and be adorned with (various plants), the inhabitants there of imagine, that they have power over the same, but our command cometh unto it, by night or by day and we render it (as though it had been) mown, as though it had not yesterday abounded (with fruit). Thus do we explain our signs, unto people who consider”.                                    

 (Chapter 10; Younas; Younas; Verse 24)

ٱعْلَمُوۤاْ أَنَّمَا ٱلْحَيَاةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلأَمْوَالِ وَٱلأَوْلاَدِ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرّاً ثُمَّ يَكُونُ حُطَاماً وَفِى ٱلآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَانٌ وَمَا ٱلْحَيَاةُ ٱلدُّنْيَآ إِلاَّ مَتَاعُ ٱلْغُرُورِ﴿٢٠﴾سَابِقُوۤاْ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُواْ بِٱللَّهِ وَرُسُلِهِ ذٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ﴿٢١﴾

  • “Know that this present life is only toy and vain amusement and (wordly) pomp, and the affectation of glory among you, and the multiplying of riches; and children (are) as the plants nourished by rain, the springing up where of delighteth the husbandmen, after-wards they whither. So that thou seest the same turn yellow, and at length they become dry stubble. And in the life to come (will) be a severe punishment for those who covet wordly grandeur; and pardon from God and favour (for those who renounce it); for this present life is no other than a deceitful provision. Hasten with emulation to (obtain) pardon from your lord; and paradise, the extent whereof equalleth the extent of heaven and earth, prepared for those who believe in God and his apostles. This (is) the bounty of God, He will give the same unto whom He pleaseth; and God is endowed with great bountry”.

(Chapter 57; Al-Hadid; The Iron; Verse 20-21)

زُيِّنَ لِلَّذِينَ كَفَرُواْ ٱلْحَيَاةُ ٱلدُّنْيَا وَيَسْخَرُونَ مِنَ ٱلَّذِينَ آمَنُواْ وَٱلَّذِينَ ٱتَّقَواْ فَوْقَهُمْ يَوْمَ ٱلْقِيَامَةِ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ﴿٢١٢﴾

  • “Present life was ordained who believe not, and they laughed the faithful to scorn but they who fear God, shall be above them, on the day of resurrection, for God is bountiful unto whom He pleaseth without measure”.

(Chapter 2; Al-Baqarah; The Cow; Verse 212)

وَمَا ٱلْحَيَاةُ ٱلدُّنْيَآ إِلاَّ لَعِبٌ وَلَهْوٌ وَلَلدَّارُ ٱلآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ﴿٣٢﴾

  • “This present life is no other than a play and a vain amusement, but surely the future mansion (shall be better for those who fear God; will they not therefore understand”.

(Chapter 6; Al-Anaam; The Cattle; Verse 32)

(5)          إِنَّ ٱللَّهَ فَالِقُ ٱلْحَبِّ وَٱلنَّوَىٰ يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَمُخْرِجُ ٱلْمَيِّتِ مِنَ ٱلْحَىِّ ذٰلِكُمُ ٱللَّهُ فَأَنَّىٰ تُؤْفَكُونَ﴿٩٥﴾

“And now have you come unto us alone, as we created you at first, and ye have left that which we had bestowed on you behind your backs, neither do we see with you your intercessors, whom ye thought to have been partners with God among you; now is the relation between you cut off, and what ye imagined hath deceived you”.

(Chapter 6; Al-Anaam; The Cattle; Verse 95)

وَمَآ أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا وَزِينَتُهَا وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰ أَفَلاَ تَعْقِلُونَ﴿٦٠﴾ أَفَمَن وَعَدْنَاهُ وَعْداً حَسَناً فَهُوَ لاَقِيهِ كَمَن مَّتَّعْنَاهُ مَتَاعَ ٱلْحَيَاةِ ٱلدُّنْيَا ثُمَّ هُوَ يَوْمَ ٱلْقِيَامَةِ مِنَ ٱلْمُحْضَرِينَ﴿٦١﴾

“The things which are given you are the provision of this present life, and the pomp thereof, but that which is with God, is better and more durable, will ye not therefore understand? Shall he therefore unto whom we have promised an excellent promise (of future happiness) and (who) shall attain the same, (be) as he on whom we have bestowed the provision of this present life; and who on the day of resurrection (shall be one) of those who are delivered up (to eternal punishment)”.                   

(Chapter 28; Al-Qasas; The Stories; Verse 60-61)

يٰقَوْمِ إِنَّمَا هَـٰذِهِ ٱلْحَيَاةُ ٱلدُّنْيَا مَتَاعٌ وَإِنَّ ٱلآخِرَةَ هِىَ دَارُ ٱلْقَـرَارِ﴿٣٩﴾

 “O, my people this present life (is) but a temporary enjoyment, but the life to come is the mansion of firm continuance”.                                   

(Chapter 40; Ghafar; The Forgiver; Verse 39)

  • وَلَوْلاَ أَن يَكُونَ ٱلنَّاسُ أُمَّةً وَاحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِٱلرَّحْمَـٰنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ﴿٣٣﴾وَلِبُيُوتِهِمْ أَبْوَاباً وَسُرُراً عَلَيْهَا يَتَّكِئُونَ﴿٣٤﴾ وَزُخْرُفاً وَإِن كُلُّ ذٰلِكَ لَمَّا مَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا وَٱلآخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ﴿٣٥﴾ وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَـٰنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ﴿٣٦﴾ وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ ٱلسَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ﴿٣٧﴾ حَتَّىٰ إِذَا جَآءَنَا قَالَ يٰلَيْتَ بَيْنِى وَبَيْنَكَ بُعْدَ ٱلْمَشْرِقَيْنِ فَبِئْسَ ٱلْقَرِينُ﴿٣٨﴾ وَلَن يَنفَعَكُمُ ٱلْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى ٱلْعَذَابِ مُشْتَرِكُونَ﴿٣٩﴾

“ If it (were) not that mankind would become one set (of infidels) verily we would have given unto  those who believe not in the merciful, roofs of silver to their house and stairs (of silver) by which they ascend (thereto), and doors (of silver) to their houses; and couches (of silver)  for them to lean on, and ornaments of Gold, for all that is the provision of present life, but their next life with their Lord (shall be) for those who fear (him). Whoever shall withdraw from the admonition of the merciful, we will chain a devil unto him, and he shall be his inseparable companion (and the devils) shall turn them aside from the way (of truth). Yet they will imagine themselves (to be) rightly directed, until when he shall appear before us (at the lat day), he shall say (unto the devil), would to God that between me and thee (there) was the distance of the east from the west!  O, how wretched a companion (art thou)?  But wishes shall not avail you this day, since ye have been unjust, for ye shall be the partakers of the (same) punishment”.                                            

(Chapter 43; Az-Zukhruf; The Gold; Verse 33-39)

  • قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِ فَبِذٰلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ﴿٥٨﴾

 “Say, through the grace of God and His mercy, therein therefore let them rejoice, this will be better than, what they heap together (of worldly riches)”.                

(Chapter 10; Younas; Younas; Verse 58)

  • فَأَمَّا مَن طَغَىٰ﴿٣٧﴾وَآثَرَ ٱلْحَيَاةَ ٱلدُّنْيَا﴿٣٨﴾ فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ﴿٣٩﴾

 “And whoso shall have transgressed and shall have chosen this present life, verily hell shall be his abode”.                                               

(Chapter 79; An-Naziaat; Those Who Pull Out; Verse 37-39)

  • زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَاتِ مِنَ ٱلنِّسَاءِ وَٱلْبَنِينَ وَٱلْقَنَاطِيرِ ٱلْمُقَنْطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلأَنْعَامِ وَٱلْحَرْثِ ذٰلِكَ مَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا وَٱللَّهُ عِنْدَهُ حُسْنُ ٱلْمَآبِ﴿١٤﴾قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِّن ذٰلِكُمْ لِلَّذِينَ ٱتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِى مِنْ تَحْتِهَا ٱلأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ ٱللَّهِ وَٱللَّهُ بَصِيرٌ بِٱلْعِبَادِ﴿١٥﴾

“The love and eager desire of wives and children and sums heaped up of gold and silver and excellent horses and cattle and land is prepared for men; this is the provision of, present life, but unto God shall be the most excellent return, say, shall I declare unto you better (things)  than this? For those who are devout (are prepared) with their Lord, gardens, through which rivers flow, therein shall they continue forever; and they shall enjoy wives free from impurity, and the favour of God, for God regardeth his servants”.

 (Chapter 3; Al-Imran; Family of Imran; Verse 14-15)

  • مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمِهَادُ﴿١٩٧﴾

“Let not the prosperous dealings of the unbelievers in the land deceive thee (it is but) a slender provision (and) their receptacle shall be hell, and unhappy couch shall it be”.                                      

(Chapter 3; Al-Imran; Family of Imran; Verse 197)

  • وَٱعْلَمُوۤاْ أَنَّمَآ أَمْوَالُكُمْ وَأَوْلاَدُكُمْ فِتْنَةٌ وَأَنَّ ٱللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ﴿٢٨﴾

“And know that your wealth and your children (are) a temptation unto you and that with God is a great reward”.                        

(Chapter 8; Al-Anfaal; Spoils of War; Verse 28)

  • يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ مَا لَكُمْ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلْتُمْ إِلَى ٱلأَرْضِ أَرَضِيتُمْ بِٱلْحَيَاةِ ٱلدُّنْيَا مِنَ ٱلآخِرَةِ فَمَا مَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا فِى ٱلآخِرَةِ إِلاَّ قَلِيلٌ﴿٣٨﴾

“O true believers what ailed you that when it was said unto you, go forth (to fight) for the religion of God, ye inclined heavily towards the earth? Do ye prepare the present life to that which is to come? But the provision of this life (in respect of) that which is to come is but slender”.                     

(Chapter 9; At-Tauba; The Repentance; Verse 38)

  • وَمَن نّعَمِّرْهُ نُنَكِّـسْهُ فِى ٱلْخَلْقِ أَفَلاَ يَعْقِلُونَ﴿٦٨﴾

“Unto whom we grant a long life, him do we cause to bow down his body (through age) will they not therefore understand”?                     

(Chapter 36; Ya.Sin; Ya.Sin; Verse 68)

  • مَن كَانَ يُرِيدُ حَرْثَ ٱلآخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى ٱلآخِرَةِ مِن نَّصِيبٍ﴿٢٠﴾

“Whoso chooseth the tillage of the life to come, unto him will we give increase in his tillage, and whoso chooseth the tillage of this world, we will give him (the fruit) thereof; but he shall have no part in the life to come”.

(Chapter 42; Ash-Shoora; The Consultation; Verse 20)

  • يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ هَلْ أَدُلُّكمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ﴿١٠﴾تُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ذٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴿١١﴾ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِى مِن تَحْتِهَا ٱلأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِى جَنَّاتِ عَدْنٍ ذٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ﴿١٢﴾ وَأُخْرَىٰ تُحِبُّونَهَا نَصْرٌ مِّن ٱللَّهِ وَفَتْحٌ قَرِيبٌ وَبَشِّرِ ٱلْمُؤْمِنِينَ﴿١٣﴾يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ كُونُوۤاْ أَنصَارَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنَّصَارِيۤ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ فَآمَنَت طَّآئِفَةٌ مِّن بَنِيۤ إِسْرَائِيلَ وَكَفَرَت طَّآئِفَةٌ فَأَيَّدْنَا ٱلَّذِينَ آمَنُواْ عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُواْ ظَاهِرِينَ﴿١٤﴾

“O true believers, shall I show you a merchandize, which will deliver you from a painful torment (hereafter). Believe in God and His apostle and defend God’s true religion with your substance and in your own persons. This will be better for you if ye knew (it) He will forgive you your sins and will introduce you into gardens through which rivers flow, and agreeable habitations in gardens of perpetual abode. This (will) be great felicity. And (ye shall obtain) other things which ye desire, (namely) assistance from God and a speedy victory. And do thou bear good tidings to the true believers, O true believers, be ye the assistants of God as Jesus the son of Marry said to his apostles, who (will be) my assistant with respect to God? The apostles answered, we (will be) the assistants of God. So a part of the children of Israel believed, and a part believed not, but we strengthened those who believed, above their enemy, wherefore they became victorious (over them)”.

(Chapter 61; As-Saaf; The Rown; Verse10-14)

  • ٱللَّهُ لاَ إِلَـٰهَ إِلاَّ هُوَ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ﴿١٣﴾يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلاَدِكُمْ عَدُوّاً لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُواْ وَتَصْفَحُواْ وَتَغْفِرُواْ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ﴿١٤﴾ إِنَّمَآ أَمْوَالُكُمْ وَأَوْلاَدُكُمْ فِتْنَةٌ وَٱللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ﴿١٥﴾ فَٱتَّقُواْ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُواْ وَأَطِيعُواْ وَأَنْفِقُواْ خَيْراً ِلأَنفُسِكُمْ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـٰئِكَ هُمُ ٱلْمُفْلِحُونَ﴿١٦﴾

“O, true believers, verily of your wives and your children you have an enemy, wherefore beware of them. But if ye pass over (their offences) and pardon and forgive (them), God is likewise inclined to forgive, (and merciful). Your wealth and your children (are) only a temptation, but with God (is) a great reward. Wherefore fear God, as much as ye are able and hear and obey, and give alms for the good of your souls, for whoso is preserved from covetousness of his own soul they shall prosper”.

(Chapter 64; At-Taghaban; Loss and Gain; Verse 13-16)

  • ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ وَلَلآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلاً﴿٢١﴾

“Behold how we have caused some of them to surpass others (in wealth and dignity), but the next life shall be more considerable in degrees (of honor) and greater in excellence”.

(Chapter 17; Al-Isra; The Night Journey; Verse 21)

  • ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَنْ يَشَآءُ وَيَقَدِرُ وَفَرِحُواْ بِٱلْحَيَاةِ ٱلدُّنْيَا وَمَا ٱلْحَيَاةُ ٱلدُّنْيَا فِى ٱلآخِرَةِ إِلاَّ مَتَاعٌ﴿٢٦﴾

“God giveth provision in abundance unto whom He pleaseth, and is sparing (unto whom He pleaseth). They rejoice in the present life, although the present life in respect of the future, is but a precarious provision”.         

(Chapter 13; Ar-Raad; The Thunder; Verse 26)

  • قُلْ مَن كَانَ فِى ٱلضَّلاَلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدّاً حَتَّىٰ إِذَا رَأَوْاْ مَا يُوعَدُونَ إِمَّا ٱلعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَاناً وَأَضْعَفُ جُنداً﴿٧٥﴾

“Say, whoever is in error, the merciful will grant him a long and prosperous life, until they  see that with which they are threatened, whether it be the punishment (of this life) or  (that of) the (last) hour, and hereafter they shall know, who is in worse condition, and the weaker in forces”.         

(Chapter 19; Maryam; Maryam; Verse 75)

A rajah once ordered that a tank was constructed. Then one day the crier proclaimed in the city, that the Rajah’s orders were, that at night, everyone should pour a pitcher of milk in that tank. The night fell and people kept pouring their pitchers in the tank. Next morning the Rajah rose and to his amazement saw that the tank was all full with water, but not a sign of milk could anywhere be seen. Now the thing was, that every one thinking to himself said, what if one pitcher of water I pour in the tank .A pitcher in the tank full of milk shall it be noticed. So every one thinking on the same line poured instead of milk a pitcher of water.

                        This perhaps is an apt example to illustrate the fact of God’s concealing himself in the darkness of man’s physical and bodily might, that he might see if man pours milk or water in the tank, and again which of them would pour milk and which water. Even further some would pour milk but adulterated milk in various degrees.

                        God concealed himself, enduing man with the quality of intuition for his inwardly knowing the existence of and contain, qualities of his Creator, and further in every age revealed his will to some of his chosen persons amongst mankind, that they must declare his will to others, in order that his purpose be fulfilled and that no one denying the faculty of intuition endowed on him by God through basic nature of man, ever be able to pretend that he knew not the will of his Creator, and thus would wish to be excused on that pretext at the hour of judgment

                        The Holy Quran, when we seek to know the purpose of our creation, has decidedly the words; from God himself:-

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلإِنسَ إِلاَّ لِيَعْبُدُونِ﴿٥٦﴾ مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ﴿٥٧﴾ إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ﴿٥٨﴾ 

“I have not created Genni and men for any other end than that they should worship me; I require not any substance from them, neither will I that they feed me verily God is He, who provideth for all creatures, possessed of mighty power”.             

(Chapter 51; Az-Zariyah; The Scatterers; Verse 56-58)

And there cannot be any doubt about it, because we see that every creature, animate or inanimate is occupied throughout its particular existence in praising and worshipping their Creator; the God.

أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُ مَن فِى ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَٱلطَّيْرُ صَآفَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاَتَهُ وَتَسْبِيحَهُ وَٱللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ﴿٤١﴾ وَلِلَّهِ مُلْكُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَإِلَىٰ ٱللَّهِ ٱلْمَصِيرُ﴿٤٢﴾

                        “Dost thou not perceive that all (creatures) both in heaven and earth praise God; and the birds (also), extending their wings? Every one  knoweth his prayer and his praise; and God knoweth that which they do. Unto God (belongeth) the kingdom of heaven and earth, and unto God (shall be) the return (at the last day)”.                                        

(Chapter 24; An-Nur; The Light; Verse 41-42)

The worship of all other creatures than man is simple, every specie knows its prayer and does it through inner urge bound in the fetters of its very nature, they are not supposed to go the wrong way or to err. They are in perfect submission to their Lord naturally, excepting the Genii indeed who share their doom with man, as has been pointed out so rightly by the Quran in the foregoing sign “ I have not created Genii and men, for any end other than that they should worship me”. Meaning that these two species of creation are endowed with some volitional qualities coupled with rationality. They can think and adopt their course out of infinite number of courses open to them.

                        What should be then, the worship of man? Is it to be merely like angels to keep in constant prayer and praise of their Lord,? This could not be, for the difference of the nature of the two species, i.e. the angel and the man. While angels are created of light and need no bodily subsistence other than the prayer, man is endowed with physical body with various needs for maintaining himself and propagating his species. There must be a variant rule then for the worship of man. This rule is shown by the Quran in the following:-

هُمْ دَرَجَاتٌ عِنْدَ ٱللَّهِ وٱللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ﴿١٦٣﴾لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنْفُسِهِمْ يَتْلُواْ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَابَ وَٱلْحِكْمَةَ وَإِن كَانُواْ مِنْ  قَبْلُ لَفِى ضَلالٍ مُّبِينٍ﴿١٦٤﴾

                        “(O Prophet), say, verily my prayers, and my worship, and my life and my death are dedicated unto God, the Lord of all creatures. He hath no companion. This have I been commanded. I am the first Muslim”.

(Chapter 3; Al-Imran; Family of Imran; Verse 163-164)

It means that the worship assigned to man specially is to commit every act for the sake of God, remembering him always, as:-

إِنَّ فِى خَلْقِ ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَٱخْتِلاَفِ ٱلْلَّيْلِ وَٱلنَّهَارِ لَـاۤيَاتٍ لِّـأُوْلِى ٱلأَلْبَابِ﴿١٩٠﴾ ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَاماً وَقُعُوداً وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ ٱلسَّمَاوَاتِ وَٱلأَرْضِ رَبَّنَآ مَا خَلَقْتَ هٰذَا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ﴿١٩١﴾ رَبَّنَآ إِنَّكَ مَنْ تُدْخِلِ ٱلنَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ﴿١٩٢﴾ رَّبَّنَآ إِنَّنَآ سَمِعْنَا مُنَادِياً يُنَادِى لِلإِيمَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ ٱلأَبْرَارِ﴿١٩٣﴾ رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ ٱلْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ ٱلْمِيعَادَ﴿١٩٤﴾فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنْكُمْ مِّنْ ذَكَرٍ أَوْ أُنْثَىٰ بَعْضُكُم مِّنْ بَعْضٍ فَٱلَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِنْ  دِيَارِهِمْ وَأُوذُواْ فِى سَبِيلِى وَقَاتَلُواْ وَقُتِلُواْ لَـأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَـأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِى مِنْ  تَحْتِهَا ٱلأَنْهَارُ ثَوَاباً مِّنْ عِنْدِ ٱللَّهِ وَٱللَّهُ عِنْدَهُ حُسْنُ ٱلثَّوَابِ﴿١٩٥﴾

                        Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are endued with understanding, who remember God  standing sitting and lying on their sides, and meditate, on the creation  of heaven and earth (saying), O Lord thou hast not created this in vain, far be it from thee, therefore deliver us, from the torment of (hell)  fire, O Lord surely whom thou shalt throw  in the fire, thou wilt also cover with shame, nor shall the ungodly have  any to help them. O Lord, we have heard of a preacher inviting (us) to the faith, and saying, believe in your God and we believed. O Lord forgive us therefore our sins and expiate our evil deeds from us, and make us to die with the righteous. O Lord!  give us also (the reward) which thou hast promised by the apostles, and cover us not with shame on the day of resurrection, for thou art not contrary to the promise. Their Lord therefore answereth them saying; I will not suffer the work of him among you who worketh, to be lost whether he be male or female, the one of you is from the other”.                                      

(Chapter 3; Al-Imran; Family of Imran; Verse 190-195)

Now this would generally take a full volume to fully explain this passage of the Quran. But here it would suffice to say, that a constant remembrance of God is the way of the true believers in accordance with the real purpose of man’s creation. But let there be no misunderstanding that this perpetual remembrance of God in any way relieves of the necessity of the modes of the appointed prayers (five times a day) as are the pillars of the Islamic faith; as :- even on the battle-field the appointed time of prayer must be observed and the perpetual remembrance is besides :-

فَإِذَا قَضَيْتُمُ ٱلصَّلاَةَ فَٱذْكُرُواْ ٱللَّهَ قِيَاماً وَقُعُوداً وَعَلَىٰ جُنُوبِكُمْ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُواْ ٱلصَّلاَةَ إِنَّ ٱلصَّلاَةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَاباً مَّوْقُوتاً﴿١٠٣﴾

“When, ye have ended (your) prayers, remember God, standing, sitting and (lying) on your sides, but when ye are secure (from danger)  complete your prayers for prayer is commanded the faithful (and) appointed to be at stated times”.                           

(Chapter 4; An-Nisa; The Women; Verse 103)

But as has been pointed out, that man as against angels is fettered with the trammels of material life and its necessities, yet let not these trammels stand in the way of achieving  the real purpose that of worship o God:-

فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِٱلْغُدُوِّ وَٱلآصَالِ﴿٣٦﴾ رِجَالٌ لاَّ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ ٱللَّهِ وَإِقَامِ ٱلصَّلواَةِ وَإِيتَآءِ ٱلزَّكَواةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلأَبْصَارُ﴿٣٧﴾ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا عَمِلُواْ وَيَزِيدَهُمْ مِّن فَضْلِهِ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ﴿٣٨﴾

                        “ In the houses which God hath permitted to be raised, and that His name be commemorated therein, men celebrate his praise in the same, morning and evening, whom neither mechandizing nor selling diverteth from the remembering of God, and the observance of prayer, and the giving of alms, fearing the day whereof (men’s) hearts and eyes shall be troubled; that God may recompense them according to the utmost merit of what they shall have wrought, and may add unto them of his abundance (a more excellent reward) for God bestoweth on whom he pleaseth without measure”.

(Chapter 24; An-Nur; The Light; Verse  36-38)

It is clear therefore that those who have a desire to worship and remember God, are not deterred in archiving this their wish by the trammels of life, but the condition is that they remember God and worship him even when they are actually engaged in their worldly business, because they do the worldly business also with the same spirit and for the same purpose as being able to remember God and worship him, remembering always, that this life was but temporal and that their true objective was the last hour, the day of judgment”, as :-

إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ ٱلّجَنَّةَ يُقَاتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْداً عَلَيْهِ حَقّاً فِى ٱلتَّوْرَاةِ وَٱلإِنْجِيلِ وَٱلْقُرْآنِ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ ٱللَّهِ فَٱسْتَبْشِرُواْ بِبَيْعِكُمُ ٱلَّذِى   بَايَعْتُمْ بِهِ وَذٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ﴿١١١﴾ ٱلتَّائِبُونَ ٱلْعَابِدُونَ ٱلْحَامِدُونَ ٱلسَّائِحُونَ ٱلرَّاكِعُونَ ٱلسَّاجِدُونَ ٱلآمِرُونَ بِٱلْمَعْرُوفِ وَٱلنَّاهُونَ عَنِ ٱلْمُنكَرِ وَٱلْحَافِظُونَ لِحُدُودِ ٱللَّهِ وَبَشِّرِ ٱلْمُؤْمِنِينَ﴿١١٢﴾

                        “Verily God hath purchased of the true believers, their soul  and their substance, (promising) them the  enjoyment of paradise; (on condition) that they fight for the cause of God, whether they slay or be slain, the promise for the same is assuredly due  by the (Mosaic) law, and who performeth his contract more faithfully than God.? Rejoice therefore in the contract which ye have made. This shall be great happiness. The penitent (and)  those who serve God and praise (him) and who fast and bow down and worship, and who command that which is just, and forbid that which is evil, and keep the ordinances of God, wherefore fear good tidings unto the faithful”.

 (Chapter 9; At-Tauba; The Repentance; Verse 111-112)

The subject of the worship as assigned to man is further explained in this passage, which the reader can see. But our foremost object in quoting this passage is to show the condition on which man is allowed to procure substance and on what condition the same has been purchased by God. Man is not denied the use of decent apparel and good things of this world provided he forgets not his giver, and the signs of the Quran allowing their use have already been quoted in the previous pages.

                        Now after the role of the purpose is shown in the matters of worldly necessities, let it be seen, that in contemplation of the works of God, which process only second importance to the practice of prayer and in a way even equal in importance to the prayer itself. What role the “purpose” plays:-

(1)      Serve your Lord:-

                    إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَاوَاتِ وَٱلأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُدَبِّرُ ٱلأَمْرَ مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ ذٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَٱعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ﴿٣﴾

“ Verily your Lord is God, who hath created the heavens and the earth in six, days, and then ascended (his) throne, to take on himself the government of (all)  things. There is no intercessor, but by his permission. This is God your Lord, therefore serve him. Will ye not consider”.                                

(Chapter 10; Younas; Younas; Verse 3)

(2)                    Know the truth of resurrection therefrom :-

ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ يَجْرِى لِـأَجَلٍ مُّسَمًّـى يُدَبِّرُ ٱلأَمْرَ يُفَصِّلُ ٱلآيَاتِ لَعَلَّكُمْ بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ﴿٢﴾وَهُوَ ٱلَّذِى مَدَّ ٱلأَرْضَ وَجَعَلَ فِيهَا رَوَاسِىَ وَأَنْهَاراً وَمِن كُلِّ ٱلثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ ٱثْنَيْنِ يُغْشِى ٱلْلَّيْلَ ٱلنَّهَارَ إِنَّ فِى ذٰلِكَ لَـآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ﴿٣﴾

                        “It is God who hath raised the heavens without visible pillars, (and) then ascended his throne, and compelled the sun and the moon to perform their services. Every (of the heavenly bodies) runneth an appointed course. He ordereth (all) things. He showeth His signs distinctly; THAT YE MAY BE ASSURED YE MUST MEET YOUR LORD (at the last day). (It is) He who hath stretched forth the earth and placed therein staeadfast (mountains) and rivers and hath ordained therein of every fruit two (different) kinds, he causeth the night to cover the day; herein  are certain signs unto people who consider”.

(Chapter 13; Ar-Raad; The Thunder; Verse 2-3)

Now before we proceed to give a continued sequence from the first to the last of the events to take place, before, during and after the life of this universe, to reflect on the purpose of man’s creation in the words of the Holy Quran,  it seems befitting that an answer to a very burning question which has found prominence these days in the Islamic world, be attempted in these lines, for its bearing on the purpose of man’s creation; and that question is, “how far the attention of the followers of the Holy Quran on the modern science-guided, machine-ridden progress is to be justified?” to answer this question the following factors shall have to be kept in mind for consideration, namely :-

(a)   Whether the progress is made to serve God and His religion :

(b)   Whether it has a tendency, possibility or potentiality to cause a complete or partial forgetfulness of God and that of man’s purpose and whether it in any way affects adversely the duties of a true believer.

(c)   Whether the modern (western) civilization (which is unanimously regarded by the Muslims as nefarious and undesirable) can be separated from the modern science and the scientific progress, and keep the scientific progress in subjection to the Islamic ideology, if so, how far.

(d)  If the verdict is against the modern science, how far is it possible for the Islamic World to keep its existence in this universally scientific world of today?

(e) What amounts of faith (a power against destructive armament) it is probable for the Muslims to achieve in order to counteract the various kinds of the worldly forces against them if they decide against the modern immorality.

(f)  What possibilities are there for the mutual annihilation of mankind through the scientific armament and the consequential destruction of the science itself?

(g)   What hopes are there, for the existence of a world organization to withhold the means of destructive flare up of a universal devastation, avoidable only through real peace, mutual goodwill, indiscriminate and general spirit of sacrifice, universal justice, and scarcity of greed? After having proposed these factors and after having elucidated the purpose in the real light of the Quranic view it seems hardly necessary to give a framed answer  in this respect, yet a warning which must needs be sounded to the Muslim nation of today is that in your engrossment in the perusal of modern science keep not the Holy Quran behind your back, and do not give the true Islamic civilization, not only your true legacy, but also the true concept of God himself for the man on earth, for the worldly progress, lest you lose a real pearls for the fake one, and you become the loosers both in this world and the world which is surely to come. Where when you will stand before your God, face to face, but will you be able to raise your heads out of shame, for you had lost the purpose for which you were created and that you had failed to fulfill your covenant with God and his prophet. “Let them be warned therefore who are endued with understanding”.

We shall now proceed with a clear conscience to show the sequence of the events touching the purpose of our creation and the object of our existence on earth in the words of the Holy Quran.

(1)   تَبَارَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴿١﴾ ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ﴿٢﴾

“Blessed be He in whose hands (is) the kingdom for He is Almighty! Who hath created DEATH and LIFE that HE MIGHT PROVE YOU, which of you is most righteous in his actions, and He is mighty and ready to forgive”.

(Chapter 67; Al-Mulq; The Kingdom; Verse 1-2)

(2)   أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ﴿١١٥﴾

“Did you think that We had created you in sport and that you shall not brought before us”.                                            

(Chapter 23; Al-Muminoon; The Believers; Verse 115)

(3) The creation is basically designed on two opposite qualities that is on darkness and light :-

ٱلْحَمْدُ لِلَّهِ ٱلَّذِى خَلَقَ ٱلسَّمَاوَاتِ وَٱلأَرْضَ وَجَعَلَ ٱلظُّلُمَاتِ وَٱلنُّورَ ثْمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمْ يَعْدِلُونَ﴿١﴾

“Praise be unto God who hath created heavens and earth and hath ordained the darkness and light; never the less who believe not in their Lord equalize (other Gods) with him”.

(Chapter 6; Al-Anaam; The Cattle; Verse 1)

(4)                    The universe is created, but the fruit of the creation is man, who is in turn created to be put on trial :-

وَهُوَ ٱلَّذِى خَلَق ٱلسَّمَاوَاتِ وَٱلأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً وَلَئِن قُلْتَ إِنَّكُمْ مَّبْعُوثُونَ مِن بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوۤاْ إِنْ هَـٰذَآ إِلاَّ سِحْرٌ مُّبِينٌ﴿٧﴾

                        “It is He who hath created the heavens and the earth in six days (but His throne was on waters before the creation) thereof, that He might prove you and see which of you would excel in works”.                                               

(Chapter 11; Hud; Hud; Verse 7)

(5)   Adam is created, though the angels express their apprehensions about the creation of ADAM :-

وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّى جَاعِلٌ فِى ٱلأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّيۤ أَعْلَمُ مَا لاَ تَعْلَمُونَ﴿٣٠﴾ وَعَلَّمَ آدَمَ ٱلأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلاَئِكَةِ فَقَالَ أَنْبِئُونِى بِأَسْمَآءِ هَـٰؤُلاۤءِ إِن كُنْتُمْ صَادِقِينَ﴿٣١﴾ قَالُواْ سُبْحَانَكَ لاَ عِلْمَ لَنَآ إِلاَّ مَا عَلَّمْتَنَآ إِنَّكَ أَنْتَ ٱلْعَلِيمُ ٱلْحَكِيمُ﴿٣٢﴾قَالَ يَاآدَمُ أَنبِئْهُمْ بِأَسْمَآئِهِمْ فَلَمَّآ أَنْبَأَهُمْ بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّيۤ أَعْلَمُ غَيْبَ ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ﴿٣٣﴾

                        “When thy Lord said unto the angels, I am going to place a substitute on earth; they said wilt thou place there one who will do evil therein and shed blood? But we celebrate thy praise and sanctify thee; God answered, verily I know that which ye know not; and He taught Adam the names of all things; and then proposed them to the angels, and said, declare unto me the names of these things, if ye say truth. They answered, praise be unto thee, we have no knowledge but what they teachest us, for thou art knowing and wise. God said, O Adam, tell them their names, and when he had told them their names God said, Did I not tell you, that I know the secrets of heaven and earth, and know that which ye discover and that which ye conceal?”.

(Chapter 2; Al-Baqarah; The Cow; Verse 30-33)

(6)     The heavy burden of the responsibility is proposed, and is accepted by Adam, who by so doing subjected himself to judgment, whereas the rest of the creation shuddered at the offer, he was unjust to himself , and foolish :-

إِنَّا عَرَضْنَا ٱلأَمَانَةَ عَلَى ٱلسَّمَاوَاتِ وَٱلأَرْضِ وَٱلْجِبَالِ فَأبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلإِنْسَانُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً﴿٧٢﴾ لِّيُعَذِّبَ ٱللَّهُ ٱلْمُنَافِقِينَ وَٱلْمُنَافِقَاتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَاتِ وَيَتُوبَ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَاتِ وَكَانَ ٱللَّهُ غَفُوراً رَّحِيماً﴿٧٣﴾

                        “We proposed the faith unto the heavens and the earth, and the mountains and they refused to undertake the same, and were afraid thereof but MAN undertook it, verily he was unjust (to himself) and foolish. That God may punish the hypocritical men and hypocritical women and the idolaters and the idolatresses; and that to God may be turned the true believers.

(Chapter 33; Al-Ahzab; Combined Forces; Verse 72-73)

(7)  The relation of God with the souls of men is confirmed:-

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِيۤ آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُواْ بَلَىٰ شَهِدْنَآ أَن تَقُولُواْ يَوْمَ ٱلْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَافِلِينَ﴿١٧٢﴾ أَوْ تَقُولُوۤاْ إِنَّمَآ أَشْرَكَ آبَاؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّن بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ ٱلْمُبْطِلُونَ﴿١٧٣﴾

   “And when thy Lord drew forth their posterity from the loins of the sons of Adam and took them to witness against themselves, sying, “Am I not your Lord? They answered, yea we do bear witness”. This was done lest you would say, at the day of resurrection, verily we were negligent as to this mater, because we were not apprised thereof, or lest you should say, verily our fathers were formerly guilty of idolatry, and we are their posterity who succeeded them, will thou therefore destroy us for that which vain men have committed”.                                                                   

 (Chapter 7; Al-Araaf; The Heights; Verse 172-173)

(8) Continued succession of the light of God through the apostles of God is confirmed through the covenant of the souls of the Prophets:-

وَإِذْ أَخَذَ ٱللَّهُ مِيثَاقَ ٱلنَّبِيِّيْنَ لَمَآ آتَيْتُكُمْ مِّنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذٰلِكُمْ إِصْرِى قَالُوۤاْ أَقْرَرْنَا قَالَ فَٱشْهَدُواْ وَأَنَاْ مَعَكُمْ مِّنَ ٱلشَّاهِدِينَ﴿٨١﴾

                        “And (remember) when God accepted the covenant of the prophets, (saying) thus verily is the scripture and the wisdom which I have given you; hereafter shall an apostle come unto you, ye shall surely believe on him, and ye shall assist him; God said, are ye firmly resolved and do you accept my covenant on this condition?  They answered, we are firmly resolved, God said, be ye therefore witness, and I also hear witness with you, and whoever turneth back after this, they are surely the transgressors’”.                     

(Chapter 3; Al-Imran; Family of Imran; Verse 81)

(9)   The darkness is represented by Satan. This as a scheme to ensure the trial of man for final judgment:-

وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ ٱسْجُدُواْ لِ آدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَافِرِينَ﴿٣٤﴾

                        “ And we said unto the angels, worship Adam and they all worshipped (him) except EBLIS (who) refused and was pulled with pride and became of the number of disbelievers”.                                                        

(Chapter 2; Al-Baqarah; The Cow; Verse 34)

(10)                  Adam is warned :-

وَقُلْنَا يَاآدَمُ ٱسْكُنْ أَنْتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلاَ مِنْهَا رَغَداً حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلْظَّالِمِينَ﴿٣٥﴾

                        “ And we said, O Adam! dwell thou and thy wife in the garden and eat (of the fruit) thereof plentifully wherever ye will, but approach not this tree lest ye become of (the number of)  transgressors”.                                      

(Chapter 2; Al-Baqarah; The Cow; Verse 35)

(11)   But Adam is seduced by the Satan, his open enemy :-

فَأَزَلَّهُمَا ٱلشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا ٱهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى ٱلأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ﴿٣٦﴾

“But Satan caused them to forfeit (paradise) and turned them out (of the state of happiness), wherein they had been”.                                        

(Chapter 2; Al-Baqarah; The Cow; Verse 36)

(12)   The lesson is taught to Adam, through the forfeiture of his bliss, to serve him through his stay on earth, his abode of trial :-

فَأَزَلَّهُمَا ٱلشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا ٱهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى ٱلأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ﴿٣٦﴾

 “Where upon we said, get ye down, the one of you an enemy unto the other, and there shall be a dwelling place, for you on earth and provision for a season”.

(Chapter 2; Al-Baqarah; The Cow; Verse 36)

(13) A discretion is promised for the guidance of man through his trial:-

قُلْنَا ٱهْبِطُواْ مِنْهَا جَمِيعاً فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَن تَبِعَ هُدَاى فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ﴿٣٨﴾ وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَآ أُولَـٰئِكَ أَصْحَابُ ٱلنَّارِ هُمْ فِيهَا خَالِدُونَ﴿٣٩﴾

“We said, get ye down from hence, hereafter shall there come unto you a direction from me and whoever shall follow my direction on them shall no fear come, neither shall they be, grieved; but they who shall be unbelievers and accuse our signs of falsehood they shall be the companions of hell fire, therein shall they remain for ever”.                               

(Chapter 2; Al-Baqarah; The Cow; Verse 38-39)

(14)  Prayer is taught to Adam and he is on earth:-

فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ﴿٣٧﴾

“And Adam learned words of prayer from his Lord, and God turned unto him for he is easy to be reconciled and merciful”.                         

(Chapter 2; Al-Baqarah; The Cow; Verse 37)

(15) فَأَمَّا ٱلَّذِينَ آمَنُواْ بِٱللَّهِ وَٱعْتَصَمُواْ بِهِ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍ مَّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطاً مُّسْتَقِيماً﴿١٧٥﴾يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلاَلَةِ إِن ٱمْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُنْ لَّهَآ وَلَدٌ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُوۤاْ إِخْوَةً رِّجَالاً وَنِسَآءً فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلأُنثَيَيْنِ يُبَيِّنُ ٱللَّهُ لَكُمْ أَن تَضِلُّواْ وَٱللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴿١٧٦﴾

The light of God and his direction passing through successive stages to guide the posterity of Adam to their true purpose is at last completed and perfected on Muhammad (Sallala Ho Alaihi Wassalam)  the last of apostles :-

“O men, now is the evident proof come unto you from your Lord, and we have sent down unto you manifest light. They who believe in God and firmly adhere to him, He will lead them into mercy from him, and abundance and he will direct them in the right way to himself”.                                  

(Chapter 4; An-Nisa; The Women; Verse 175-176)

(16) The true path to achieve the fixed purpose of man’s creation is Islam, which in the main has been the religion from the beginning of mankind only with certain successive variations of a secondary nature:-

إِنَّ الدِّينَ عِندَ ٱللَّهِ ٱلإِسْلاَمُ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ إِلاَّ مِنْ  بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْياً بَيْنَهُمْ وَمَن يَكْفُرْ بِآيَاتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَاب﴿١٩﴾

“Verily the (true) religion in the sight of God is Islam, and they who had received the scriptures, dissented, not (there from)  until after the knowledge (of God’s unity) had come unto them, out of envy  among themselves, but whosoever believeth not in the signs of God, verily God will be swift in (bringing him to)  account”.                      

(Chapter 3; Al-Imran; Family of Imran; Verse 19)

(17)  The religion is perfected and named Islam :-

إِنَّ الدِّينَ عِندَ ٱللَّهِ ٱلإِسْلاَمُ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ إِلاَّ مِنْ  بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْياً بَيْنَهُمْ وَمَن يَكْفُرْ بِآيَاتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَاب﴿١٩﴾

                        “This day have I perfected your religion for you, and have completed my mercy upon you, and I have chosen for you Islam (to be your) religion”.

 (Chapter 3; Al-Imran; Family of Imran; Verse 19)

(18) No religion other than Islam after its advent is accepted to God:-

وَمَن يَبْتَغِ غَيْرَ ٱلإِسْلاَمِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلآخِرَةِ مِنَ ٱلْخَاسِرِينَ﴿٨٥﴾

“Whoever followeth any religion than Islam, it shall not be accepted of him and in the next life he shall be of those who perish”.                                     

(Chapter 3; Al-Imran; Family of Imran; Verse 85)

(19)  The protection of the verses of the Quran is guaranteed:-

الۤر كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ﴿١﴾

“A.L.R. (This) book, the verses thereof are guarded against corruption, and are also distinctly explained, is a revelation from the wise and knowing God “.                

(Chapter 11; Hud; Hud; Verse 1)

Further :-

إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ﴿٩﴾

“We have surely sent down the Quran and we will certainly preserve the same from corruption”.                                                   

(Chapter 15; Al-Hijr; The Rocky Tract; Verse 9)

  • The Quran is sent as a light and the Prophet as the model and the guide to the appointed goal :-

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلاَّ ٱلَّذِينَ ظَلَمُواْ مِنْهُمْ فَلاَ تَخْشَوْهُمْ وَٱخْشَوْنِى وَلأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ﴿١٥٠﴾ كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنْكُمْ يَتْلُواْ عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ ٱلْكِتَابَ وَٱلْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ﴿١٥١﴾ فَٱذْكُرُونِيۤ أَذْكُرْكُمْ وَٱشْكُرُواْ لِى وَلاَ تَكْفُرُونِ﴿١٥٢﴾

“That I may accomplish my grace, upon you, and that ye may be directed, and we have sent unto you (Prophet) from among you, to rehearse our signs unto you and to purify you, and to teach you the book of the Quran and wisdom, and to teach you that which ye knew not. Therefore, remember me and I will remember you and give thanks unto me, and be not unbelievers”.

(Chapter 2; Al-Baqarah; The Cow; Verse 150-152)

  • The conditions are set for the achievement of the purpose :-

لاَ شَرِيكَ لَهُ وَبِذٰلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ ٱلْمُسْلِمِينَ﴿١٦٣﴾قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبّاً وَهُوَ رَبُّ كُلِّ شَيْءٍ وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ثُمَّ إِلَىٰ رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴿١٦٤﴾

“(O Prophet), say, verily my prayers and my worship and my life and my death are dedicated unto God, the Lord of all creatures. He hath no companion. This have I been commanded. I am the first Moslem”.

(Chapter 6; Al-Anaam; The Cattle; Verse 163-164)

  • The whole line of the Prophets is to be recognized as from God, with the same light, through successive stages to the appointed purpose.

                    قُولُوۤاْ آمَنَّا بِٱللَّهِ وَمَآ أُنْزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَٱلأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ﴿١٣٦﴾

“ Say we believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham and Ismael and Isaac and Jacob and the tribes and that which was delivered unto Moses and Jesus and that which was delivered unto the Prophets from their Lord, we make no distinction between any of them and to (God) are we resigned”.       

(Chapter 2; Al-Baqarah; The Cow; Verse 136)

  • This present life only a play as against the next life, but its importance lay in the fact of its being the sowing field :-

إِنَّمَا ٱلْحَيَاةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَإِن تُؤْمِنُواْ وَتَتَّقُواْ يُؤْتِكُمْ أُجُورَكُمْ وَلاَ يَسْأَلْكُمْ أَمْوَالَكُمْ﴿٣٦﴾

“This present life is only a play and a vain amusement, but if ye believe and fear God, he will give you your rewards and he doth not require of you your substance”.

(Chapter 47; Muhammad; Muhammad; Verse36)

  • The choice is given :-

مَن كَانَ يُرِيدُ حَرْثَ ٱلآخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى ٱلآخِرَةِ مِن نَّصِيبٍ﴿٢٠﴾

“Whoso chooseth the tillage of the life to come, unto him we will give increase in his tillage, and whoso chooseth the tillage of this world we will give him the fruit thereof, but he shall have no part in the life to come”.

 (Chapter 42; Ash-Shoora; The Consultation; Verse 20)

  • That which is with God is better :-

وَمَآ أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ ٱلْحَيَاةِ ٱلدُّنْيَا وَزِينَتُهَا وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰ أَفَلاَ تَعْقِلُونَ﴿٦٠﴾

“The things which are given you are the provisions of this present life and the pomp thereof but that which is with God is better and more durable. Will ye not therefore understand?”.

(Chapter 28; Al-Qasas; The Stories; Verse 60)

  • Those who ask for the provisions of this life alone :-

“ Of the people there are those who say, our Lord, give us of this world, and for them there is no portion in thee life to come”.

                                                (Chapter 2; Al-Baqarah; The Cow; Verse 200)

  • And there are those who ask good in both worlds and it is the medium course and justifiably the Islamic way.

وِمِنْهُمْ مَّن يَقُولُ رَبَّنَآ آتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ﴿٢٠١﴾

“And of those there are people who say, our Lord give us good, in this world and good in the next world and save us from the torment of (hell) fire.“.

(Chapter 2; Al-Baqarah; The Cow; Verse 201)

The death ascertain as a gate to the next world:-

كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ﴿٣٥﴾

“Every soul shall taste of death and we will prove you with evil and good, for a trial (of you) and unto us shall ye return”.

(Chapter 21; Al-Anbiya; The Prophets; Verse 35)

  • The final judgment and its accord with the purpose :-

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَراً وَمَا عَمِلَتْ مِنْ  سُوۤءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَداً بَعِيداً وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُ وَٱللَّهُ رَؤُوفٌ بِٱلْعِبَادِ﴿٣٠﴾

“On the last day every soul shall find the good, which it hath wrought present, and the evil which it hath wrought”.

(Chapter 3; Al-Imran; Family of Imran; Verse 30)

  • The result of the purpose :-

وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ﴿٣٨﴾ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ﴿٣٩﴾ وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ﴿٤٠﴾ تَرْهَقُهَا قَتَرَةٌ﴿٤١﴾

“ On that day the faces (of some shall be) brought laughing (and) joyful and upon the faces (of others) that day shall there be) dust, darkness shall over them “.

(Chapter 80; Abas; He Frowned; Verse38-41)

وَمَا يَسْتَوِى ٱلأَعْمَىٰ وَٱلْبَصِيرُ﴿١٩﴾

“And the command on that day (shall be) God’s”.

(Chapter 35; Al-Faatir; The Originator; Verse 19)

THE FATE OF UNBELIEVING PEOPLE OF ANCIENT PROPHETS:-

The Quran gives two instances of two rebellious tribes, destroyed by severe chastisement of God. These are the tribes of the Prophet Saliah and the Prophet Shoaib. And the Quran says about them” As though they had not dwell there”.

The Quran says:-

فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَالِحاً وَٱلَّذِينَ آمَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْىِ يَوْمِئِذٍ إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ﴿٦٦﴾ وَأَخَذَ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَارِهِمْ جَاثِمِينَ﴿٦٧﴾ كَأَن لَّمْ يَغْنَوْاْ فِيهَآ أَلاَ إِنَّ ثَمُودَ كَفرُواْ رَبَّهُمْ أَلاَ بُعْداً لِّثَمُودَ﴿٦٨﴾

“When our commandment came to pass, we saved Saliah and those who believed with him, by a mercy from us, from the ignominy of that day. Lo! Thy Lord He is the strong, the Mighty. And the awful cry overtook those who did wrong, so that morning found them prostrate in the dwellings, as though they had not dwelt there”.        

(Chapter 11; Hud; Hud; Verse 66-68)

The Quran says:-

وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْباً وَٱلَّذِينَ آمَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَارِهِمْ جَاثِمِينَ﴿٩٤﴾ كَأَن لَّمْ يَغْنَوْاْ فِيهَآ أَلاَ بُعْداً لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ﴿٩٥﴾

“And when our commandment came, we saved Shoaib and those who believed with him by a mercy from us; and the (awful) cry seized those who did injustice and morning found them prostrate in their dwellings as though they had not dwelt there”.

(Chapter 11; Hud; Hud; Verse 94-95)

          But contrary to the belief of the scientist, the achievements of these people will not perish with them here, but hey will be raised on the Day of Judgment with their achievements in company to be assessed and rewarded. The Quran says about this life:-

إِنَّمَا مَثَلُ ٱلْحَيَاةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَاهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِ نَبَاتُ ٱلأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلأَنْعَامُ حَتَّىٰ إِذَآ أَخَذَتِ ٱلأَرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَادِرُونَ عَلَيْهَآ أَتَاهَآ أَمْرُنَا لَيْلاً أَوْ نَهَاراً فَجَعَلْنَاهَا حَصِيداً كَأَن لَّمْ تَغْنَ بِٱلأَمْسِ كَذٰلِكَ نُفَصِّلُ ٱلآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ﴿٢٤﴾

“The similitude of the life of the world is only as water which we send from the sky, then the earth’s growth of which men and cattle eat, mingleth with it, till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, our commandment cometh by night or by day, and we make it as reaped corn as if it had not flourished yesterday”.

 (Chapter 10; Younas; Younas; 24)

On the title page of the “Mysterious Universe” is found quoted with much appropriateness to the topic of that book, the world-famous and history-honoured simile, namely, “Plato’s simile of the Cave”. I wondered if the Quran also contained a counterpart of that beautiful simile.

          The Quran has never disappointed me in such matters. In the following I quote Plato’s simile of the cave and thereafter its counterpart by the Quran.

PLATO’S SIMILE:-

“And now, I said, let me show in a figure how far our nature is enlightened or un-enlightened:

                   Behold human beings living in an underground cave, which has a mouth open towards the light and reaching all along the cave, here they have been from their childhood and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.

I see, And do you see, I said, men passing along the wall carrying all sorts of vessels and statues and figures of animals made of wood and stone and various materials, which appear over the wall……..

You have shown me a strange image and they are strange prisoners. Like ourselves, I replied, and they see only their own shadows, or the other shadows which the fire throws on the opposite wall of the cave.

True he said: how could they see anything but the shadows if they were never allowed to move their heads? And of the objects which are being carried in the like manner they would only see the shadows?

Yes, he said, To them, I said, the truth would be literally nothing but the shadows of the image”.

(Plato’s: The Republic Book-VII)

PLATO’S DESCRIPTION OF THE INMATES OF THE CAVE:

          “Human beings living in an underground cave which has a mouth open towards the light and reaching all along the cave, here they have been from their childhood and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by chains from turning round their heads. Above and behind them a fire is blazing at a distance and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players, have in front of them, over which they show the puppets”.

          Now the descriptive part of the Quran’s simile which we will hereafter quote in full:-

إِنَّا جَعَلْنَا فِيۤ أَعْناقِهِمْ أَغْلاَلاً فَهِىَ إِلَى ٱلأَذْقَانِ فَهُم مُّقْمَحُونَ﴿٨﴾ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدّاً ومِنْ خَلْفِهِمْ سَدّاً فَأغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ﴿٩﴾

“We have put yokes on their necks, which (come) upto (their) chins, and they are forced to hold up their heads: and we have set a bar before them and a bar behind them, and thus have covered them with darkness, wherefore they shall not see”.    

 (Chapter 36; Ya.Sin; Ya.Sin; Verse 8-9)

          Both these similes are almost identical in their descriptive parts. Full text of the simile of the Quran is as follows:-

يسۤ﴿١﴾ وَٱلْقُرْآنِ ٱلْحَكِيمِ﴿٢﴾ إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ﴿٣﴾ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ﴿٤﴾ تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ﴿٥﴾ لِتُنذِرَ قَوْماً مَّآ أُنذِرَ آبَآؤُهُمْ فَهُمْ غَافِلُونَ﴿٦﴾ لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لاَ يُؤْمِنُونَ﴿٧﴾ إِنَّا جَعَلْنَا فِيۤ أَعْناقِهِمْ أَغْلاَلاً فَهِىَ إِلَى ٱلأَذْقَانِ فَهُم مُّقْمَحُونَ﴿٨﴾ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدّاً ومِنْ خَلْفِهِمْ سَدّاً فَأغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ﴿٩﴾ وَسَوَآءُ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤمِنُونَ﴿١٠﴾ إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخشِىَ ٱلرَّحْمـٰنَ بِٱلْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ﴿١١﴾ إِنَّا نَحْنُ نُحْيِى ٱلْمَوْتَىٰ وَنَكْتُبُ مَاَ قَدَّمُواْ وَآثَارَهُمْ وَكُلَّ شيْءٍ أَحْصَيْنَاهُ فِيۤ إِمَامٍ مُّبِينٍ﴿١٢﴾

“Y.S. (I swear) by the instructive Quran that thou art (one) of the messengers (of Allah sent to show) the right way. This is a revelation of most mighty, the merciful (Allah) that thou mayest warn a people whose fathers were not warned and who live in negligence. (Our) sentence has justly been pronounced against a greater part of them, wherefore they shall not believe. We have put yokes on their necks, which (come) up to their chins, and they are forced to hold up their heads; and we have set a bar before them and a bar behind them, and thus have covered them with darkness, wherefore they shall not see. It shall be equal unto them whether thou preach unto them, or do not preach unto them, they shall not believe. But thou shalt preach (with effect) unto him only who followeth the admonition, and feareth the merciful in secret. Wherefore bear good tidings unto him of mercy and honorable reward. Lo! We it is who bring the dead to life. We record that which they send before (them) and their footprints. And all things we kept in a clear register”.

(Chapter 36; Ya.Sin; Ya.Sin; 1-12)

A COMPARISON BETWEEN THE TWO SIMILES:

PLATO:

“And now, I said, let me show in a figure, how for our nature is enlightened or unenlightened”.

QURAN

يسۤ﴿١﴾ وَٱلْقُرْآنِ ٱلْحَكِيمِ﴿٢﴾ إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ﴿٣﴾ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ﴿٤﴾ تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ﴿٥﴾

“Y.S. (I swear) by the instructive Quran that thou (O Mohammed) art (one) of the messengers (of Allah) sent (to show) the right way. This is a revelation of the most mighty, the merciful Allah”.                           

(Chapter 36; Ya.Sin; Ya.Sin; Verse1-5)

PLATO

“Behold, Human beings living in an underground cave, which has a mouth open towards the light and reaching all along the cave, here they have been from their childhood”.

QURAN

لِتُنذِرَ قَوْماً مَّآ أُنذِرَ آبَآؤُهُمْ فَهُمْ غَافِلُونَ﴿٦﴾ لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لاَ يُؤْمِنُونَ﴿٧﴾

“That thou mayest warn a people whose fathers were not warned and who live in negligence. (Our) sentence hath justly been pronounced against a greater part of them wherefore they shall not believe”.                 

(Chapter 36; Ya.Sin; Ya.Sin; Verse 6-7)

PLATO

“And have their legs and necks chained so that they cannot move0 and can only see before them, being prevented by the chains from turning round their heads”.

QURAN

إِنَّا جَعَلْنَا فِيۤ أَعْناقِهِمْ أَغْلاَلاً فَهِىَ إِلَى ٱلأَذْقَانِ فَهُم مُّقْمَحُونَ﴿٨﴾

“We have put yokes on their necks which (come) up to (their) chins and they are forced to hold up their hands”.                                           

(Chapter 36; Ya.Sin; Ya.Sin; Verse 8)

PLATO

“Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets”.

QURAN

وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدّاً ومِنْ خَلْفِهِمْ سَدّاً فَأغْشَيْنَاهُمْ فَهُمْ لاَ يُبْصِرُونَ﴿٩﴾

“And we have set a bar before them and a bar behind them, and (thus) have covered them with darkness wherefore they shall not see”. 

(Chapter 36; Ya.Sin; Ya.Sin; Verse 9)

PLATO

“To them, I said, the truth would be literally nothing but the shadows of the image”.

QURAN

وَسَوَآءُ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤمِنُونَ﴿١٠﴾ إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخشِىَ ٱلرَّحْمـٰنَ بِٱلْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ﴿١١﴾

“It shall be equal unto them, whether thou preach unto them, or do not preach unto them, they shall not believe.But thou shalt preach (with effect) unto him only who followeth the admonition and feareth the merciful in secret”.                           

(Chapter 36; Ya.Sin; Ya.Sin; Verse 10-11)

          Plato has assayed the intellectual level of mankind regarding their ability in comprehending the ultimate reality, whereas the Quran has alluded to their ability to accept faith, although the ability of accepting faith may also be taken to mean the ability to judge the ultimate reality, for faith itself is the truth of ultimate reality. Plato has shown no exception and has judged them all appropriately quite unable to know anything but shadows, as the nature of his topic implied. The Quran has shown exceptions although some of them may not be endowed with the quality to accept faith, yet some there are. There seems to be difference of application only between the view expressed by Plato, and that by the Quran. In the last resort indeed man’s knowledge even of the most certain kind is only a shadow of the true reality. A reality which will appear to man only after he has expired and is outside this walled fortress of material body, this cave. Great indeed is the Quran and marvelous. Never in a book so much knowledge was found packed in so few pages. The best answers to the modern complex problems of humanity could be had from this book, the Quran. And now before we bring our discussion of the unscientific philosophy of the scientist to a close, we consider it our duty to warn that such a philosophy shall surely, work the destruction of science and indeed much sooner than generally is expected, and that of mankind along with it.

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