The Individual and the Universe in Islam
The relationship between the human being and the universe has remained a subject of teaching and learning from the dawn of human life to the present day. Humanity has sought to understand this relationship through both religion and material science from its very inception. Religion and material science are twin companions; they were born simultaneously, developed together, and have continually collaborated along the path of progress.
The domain of material knowledge for early man was very limited, while the domain of religion was vast. Religion encompassed all aspects of material life in the natural environment, as well as what lay beyond matter, to the extent offered by dreams during sleep and suggested by illusions during wakefulness. And it left in the domain of material knowledge only a few things, which long familiarity suggested did not require much attention.
Early human felt that every object in existence had a spirit. This belief was reinforced by dreams to the extent that humans offered prayers to everything: for hunting, for agriculture, for harvesting, for eating, and for their weapons. Then familiarity and habit began to play their role in lifting awe and sanctity from the things he became accustomed to and gained control over, bringing them into the realm of his empirical knowledge. Thus, the domain of science expanded while the domain of religion contracted, until we arrived at the present era where some, dazzled by modern science, claim that religion no longer has a place in the life of the civilized individual. However, it is not science itself that denies the role of religion, but rather some scientists who have denied the missions of both science and religion. Science does not claim to seek the essence or true nature of things; it merely studies their phenomena and the laws governing their behavior. For instance, science understands the properties of electricity but does not grasp its true nature. Indeed, science itself acknowledges that matter, as we know it, is merely an appearance of something beyond, whose essence remains unknown. Albert Einstein postulated that matter and energy are one, a theory supported by experiments on nuclear fission. Energy, despite being governed by some observable laws, remains elusive in its essence.
In truth, modern science is a powerful advocate for God, speaking with eloquent tongue. It reveals daily how, when the physical world is thoroughly explored, it leads us to the threshold of a metaphysical realm - an unseen reality that our senses cannot comprehend in their usual way. Science leaves us there, standing in reverence and awe, seeking tools beyond material investigation to navigate the mysteries of the sacred valley that lies beyond the material world we know. The people of enlightened hearts have perceived that material phenomena call out loudly to God, saying: "We are but a temptation, do not become infidels so do not fall into disbelief! Your ultimate purpose lies ahead of you, so do not stop with us!"
It is time for man to realize that the environment in which he lives is, in essence, a spiritual realm with a material appearance. This is a new discovery brought about by recent advancements in material science. It is a revelation that presents modern man with a decisive challenge: the necessity to harmonize his life with this ancient yet newly understood environment if he is to continue to survive.
The first human was wiser than we are in our present situation when he thought - or rather knew - that everything in existence has a spirit. Now, as existence has completed a full cycle, history will repeat itself in the coming days. However, as we stated at the beginning of this book, history will not repeat itself in exactly the same form but rather in a way that resembles the past in some aspects and differs from it in others. The point of resemblance in the new cycle will be our realization that our environment is spiritual in essence and material in appearance. The point of difference will be that this realization will not be naive or ignorant but rather a keen, knowledgeable understanding. With it, religion will once again embrace all our activities - both small and great. It will return as a science, advancing with a comprehensive program for life that addresses the mind, respects it, and seeks to convince it of the value of practicing its methodology in daily life, in all its complexities, concerning both worldly affairs and matters of the hereafter.
Humans entered this life without any control over their coming into existence, and they will leave it similarly, without any say in their departure. Allah, the Exalted, speaks to us about this, saying: "And We certainly created man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We developed the sperm-drop into a clinging clot, and We developed the clot into a lump [of flesh], and We developed the lump into bones, and We clothed the bones with flesh; then We brought him into being as another creation. So blessed is Allah, the best of creators. Then indeed, after that, you are to die. Then indeed you, on the Day of Resurrection, will be resurrected." (23:12-16). This comprehensive Qur’anic image provides us with an understanding of our position in the universe, as we are directed within it just like the inanimate elements. We will have no superiority over them unless we are certain of this divine governance, and then submit to it willingly - with acceptance, surrender, and knowledge. Indeed, God has created us with the capacity to acquire such knowledge, and He has alluded to this readiness in His saying: "Then We developed him into another creation." In another instance - a clear statement is made, where HE said: "When your Lord said to the angels, indeed, I am creating a human being from clay, from molded black mud. So, when I have proportioned him and breathed into him of My Spirit, then fall down to him in prostration."(15:28-29). Thus, this other creation came only as a result of the divine breathing of the Spirit into him.
