decreased by the former which cultivate Divine qualities. This is the
teaching of the Qur’an. Moreover, the self becomes more and more
real as it develops into itself the attributes of God, and more and
more unreal as it recedes from Him. The Divine attributes serve as
an objective model after which man can strive to fashion himself.
IV. God and ManThe self can enter into meaningful relationship only with other
selves, and for realising itself it has to depend upon the help,
sympathy and co-operation of other beings which have essentially
the same nature as its own. The self, therefore, seeks out other selves
and prospers in their company. It yearns to be in the midst of beings
with whom it can communicate and in whose aspirations and
activities it can participate. For this reason man nowhere leads a
solitary life, but is everywhere found to be a member of a social
group. Only in society can man enjoy mental health and function
efficiently.
But, above all things, the self longs for co-operation, i.e., being a
co-worker, with the Supreme Self or God. Such co-operation
sustains and vivifies it. Without this, the self droops, languishes and
loses the zest for life and activity. It is happy only when it is engaged
in purposive activity, and happiest when it has the feeling of
participation in the cosmic purpose. A compelling urge in the self
impels it to seek the meaning of life and the world. The physical
world, on the face of it, is purposeless and meaningless. Eiman
makes life and the world meaningful. For this reason the self clings
passionately and tenaciously to the belief in the Supreme Being, the
most perfect and ideal Self.
The idea of God that the Qur’an presents is both simple and
sublime. God is the creative force which is at work throughout the
universe. God manifests Himself in the visible world of nature. The
Qur’an says, “Whithersoever you turn, you look at the countenance
of God” (2:115). The Qur’an calls upon us to reflect and ponder
over the grand natural phenomena – the earth and sky, wind and
rain, sun, moon and stars. All nature reflects the beauty and glory of
God. Special attention is drawn to God’s attribute of Rububiyyah,
according to which He sustains and fosters every being, and thus the
Islam: A Challenge to Religion 64