Philosophy Of Islam
Role of Divine Cosmology in Human Life
** **
The material conception looks at the world and man from material,
natural and perceptive angles only.
It does not acknowledge the existence of any creator, organizer and
manager besides cosmos.
It also confines the needs of society and the dimensions of human
existence to the limits of their natural requirements.
As it considers the life of man to be limited within the framework of
this worldly life, it does not recognize that the affairs of this world
are controlled by any conscious command, nor does it admit that there is
any need or attraction transcending material life or there is a world
Hereafter.
Therefore, according to this conception, should there be an aim or
program of human life, that should be within the framework of this
worldly life only.
In contrast, ‑the divine cosmology acknowledges the existence of a
Wise, Omnipotent and Omniscient Being controlling all natural factors
and relationships, and believes that the entire world comes under His
conscious and watchful command. At the same time it also acknowledges
the validity of all natural laws governing the world.
Anyhow, it believes that the will of Allah is above all other factors
and laws, and holds that old scientific laws and formulas are the
creation and a part of the creative design of Allah, who is the source
of favor, mercy, wisdom, compassion and justice.
Thus a man believing in Allah finds himself in a conscious and
well‑guided world based on justice, not in a dark and dingy world having
no purpose.
As a result of his belief, he feels that Allah is always with him. What
a natural support! What a source of power and push! What an inspiring
and helpful proposition!.
The divine cosmology, side by side with recognizing the natural needs
and admitting the necessity of meeting them, takes into consideration
the spiritual dimension of man also.
It attends to the sublimation of soul, purity of heart, love for truth
and devotion to purity, refinement, love, impartiality, forbearance and
humanism. These are the qualities the lack of which is being acutely
felt today. The industrial societies realize that they need them and are
fully conscious of their absence. Occasionally they try to satisfy their
thirst for them in a superficial way by adopting some western form of
new‑gnosticism.
It should not be forgotten that the divine cosmology does not mean
merely spirituality, gnosticism and attending to ethical requirements.
It actually signifies paying all round attention to man both from
material and spiritual angles, in short, pushing him towards his all
round perfection.
Two stage extensive life
From the religious point of view man's life is extensive and
everlasting. It is not limited to the few years of this worldly
existence. Man has been told positively that he is an everlasting being
and that he is not annihilated with death. On the other hand, he will
resume life anew in another world, where everything will present itself
in a more intensive, more earnest and more extensive form. As the
imperishable pleasures and successes will be at their height in that
world, so will be the intensity of the sufferings and afflictions
also.
Man has further been told that if he is keen to look after his own
interests, wants to avoid sufferings and wishes to be happy and
successful, then he should keep it in mind that success and happiness as
well as suffering and affliction in a purer and more extensive form will
follow in the wake of this worldly life.
All his future depends on his deeds of today and will only be the
reaction of the efforts made in this world.
A judicious man who thinks of the outcome of his deeds and makes
calculated efforts to gain his object, must be fully aware of the
results of what he does. He must revise his conduct if he realizes that
a certain action of his is harmful to him or is not to his advantage.
Conclusion
The outlook of a religious man is not confined to himself. He has a
wider horizon and his aim is to please Allah and to serve His creatures.
He does not think only of his material needs, but takes into
consideration his spiritual needs also. He seeks the happiness of both
this world and the Hereafter alike and shuns the ill fortune in both the
worlds. He does not concentrate his attention only on those efforts
whose positive or negative effect is confined to the present life
only.
Spiritual and practical effects of religious belief
A man having the support of a firm religious belief, finds in himself a
special strength. To whatever he puts his hand, he performs it with
greater earnestness and purity. To gain his object he does not resort to
beggarliness or flattery nor does he lower his position. Even if he
undergoes some trouble or loss while striving for his object, he does
not lose his heart.
He loves others as he loves himself, and wishes the good of all. He
feels a reciprocal affection for those who think like himself. He finds
pleasure in working for the betterment of society and in rendering
service to others.
He is deeply involved in furthering his divine aims and cannot bear the
company of the selfish and the deceiving, nor can he divert his efforts
to serve their interests. As a result he adds to his frankness, firmness
and endurance.
A true religious man is indeed greatly concerned with the happiness and
success of others, and for that purpose he does not hesitate to make a
sacrifice, for he believes that he will find in another world a big and
happy reaction of even his slightest good action. He acknowledges that
all his efforts in this world are governed by a system of action and
reaction.
Even if he loses his life for the sake of achieving his object, he does
not consider himself to be a loser, for through his supreme sacrifice he
achieves everything and becomes immortal. If he spends his money for the
sake of improving
the lot of society, he loses nothing and gains much, for though he
takes this step for the sake of his faith and for his own satisfaction,
he shall get a return for that. In addition, he shall be benefited by
the prosperity of society as a whole obtained as the result of the
services rendered by him.
Any positive and regular effort made for the cause of Allah and for the
good of His creatures, whether it is intellectual, organizational,
literary, physical or pecuniary, is constructive and rewarding in both
the worlds.
If we compare such a man with a selfish person whose approach is only
material and who is concerned merely with his personal gains, we can
easily imagine what the result of such a comparison will be, for we know
what kind of persons human society requires for its all round
development and evolution. It requires those who seek the pleasure of
Allah, not the self‑seekers.