Islam: Man-Universe Relationship
God as a Creator of the universe
The relationship between man and the universe in Islam stems from the idea that God is the creator of the universe. The purpose of creating man is to believe and worship God. Man is invited to look into the universe and conclude for himself whether or not it is the creation of God. He is given the choice between belief and disbelief. He is given a life-time and a brain to think. The universe is a field of thought and reflection, of experience and conclusion. The universe is presented as a handiwork of God that can be repeated.
The Universe as a Challenge for Man
The universe offers a challenging argument that imposes itself by its very presence. We look into the universe and wonder about its structure, immensity, the things that constitute its presence and its components and its reason of being, its order and harmony and its finality. Our perception of it sets off thought and conclusion that cannot be avoided.
Explanations are imposed and unlimited knowledge is offered to the spectator.
In our days scientific knowledge estimates the age of the universe between 13.3 billion years and 20 billion years, should the Big-bang singularity hypothesis be proven, although accepted by most scientists.
The age of man is estimated by some anthropologists between 8-9 million years. The Qur'an, unlike the Old Testament that dates the universe to some five thousand years ago, specifies the recent phenomenon of mankind:
‘Has there come upon man ever any period of time in which he was an unmentioned thing?' 67: 1
The Two Ways Open For Man
Man is shown, in the divine message, two ways and he is given the choice between these two ways but has to make his choice before his death:
‘Verily, We create man from a drop of a thickened fluid to test him; so We make him hearing and knowing. Verily, We have shown him the way, whether he be grateful or disbelieving.' 67: 2- 3
The Mind as the Final Arbitrator
The mind is the final arbitrator in reflecting upon the universe and judging whether to admit or to reject the idea of a creator:
‘Thus do We expound the revelations for people who reflect.' 10: 24
‘And He it is Who has produced you from a single being, and (has given you) a habitation and a repository. We have detailed Our revelations for a people who have understanding.' 6: 98
The universe is a direct and endless subject of reflection where all humans are invited and urged to look into it:
‘In the creation of the heavens and the earth, and the alteration of night and day, there are signs for men of understanding.' 3: 190
‘Have they not observed the sky above them, how We have constructed it and beautify it, and how there are no rifts therein? And the earth have We spread out, and have flung firm mountains therein, and have caused of every lovely kind of pairs to grow thereon. A vision and a reminder for every penitent servant.' 50: 6- 8
‘He has made subject to you the night and the day: the sun and the moon; and the stars are in subjection by His command: Verily in this are signs for those who understand.' 45: 13
Distinction between Creation and non-Creation
The Qur'an invites man to distinguish between creation and non-creation:
‘Is then He Who creates like one who creates not? Will you not receive admonition?' 16: 17
‘In the creation of the heavens and the earth; in the alteration of the night and the day; in the sailing of the ships through the ocean for the profit of mankind, in the rain which God sends from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the subjected clouds between the sky and the earth; indeed are signs for people of understanding.' 2: 164
The act of creation is exposed as a problematic for the mind, and should God be admitted as the creator then whoever creates is able to recreate, as the Qur'an indicates in the following text:
‘See they not how God originates creation, then repeats it: Verily, that is easy for God. Say: Travel through the earth and see how God originated creation, then God brings forth a later creation: for God has power to do all things.' 29: 19- 20
Challenge to Disbelievers
Disbelievers in God are invited to reflect on the universe and to consider it as a creation of God:
‘Do not the unbelievers see that the heavens and the earth were joined together before We clove them asunder?
And that We made from water every living thing. Will they not then believe?' 21: 30
Looking into oneself
Man is invited to look into himself and to reflect on his own being:
‘And in yourselves, do you then not see?' 51: 21
‘And We have created man from a quintessence of clay; then We placed him as a dry drop of sperm in a place of rest, firmly fixed; then We made the sperm into a clot of congealed blood; then of that clot We made a foetus lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of another creation. So blessed be God, the best to create. Then, after that you surely die. Then on the Day of Resurrection you are raised again.' 23: 12- 16
Looking into Progeny
‘And of His signs is this: He created for you helpmeets from yourselves that you may have tranquillity with them, and He ordained between you love and mercy. Verily, herein indeed are portents for those who reflect.' 30: 21
‘And God has made for you wives of your own kind, and has given you, from your wives, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve?' 16: 72
‘Unto God belongs the sovereignty of the heavens and the earth. He creates what He will. He bestows female (offspring) upon whom He will, and bestows males (offspring) upon whom He will, or He bestows males and females in marriage, and He makes barren whom He will. Verily, He is All-Knowing, All-Powerful.' 42: 49
Islam holds man totally responsible for his own actions:
‘And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open. (And it will be said to him): Read thy book. Thy soul suffices as reckoner against thee this Day. Whosoever goes right, it is only for (the good of) his own soul that he goes right, and whosoever errs, errs only to its hurt. No laden soul can bear another's load. And We never punish until We have sent a messenger.' Qur'an 17: 13-15
In Islam, Man makes his own destiny.
