| Topic title | Page number |
|---|---|
| Research I: Muslims Sensing the Reality of the Conscious Universe Throughout History | 5 |
| The Conscious Universe Between Positive Use and Excess | 7 |
| Research II: The Companions' Experiences with the Conscious Universe | 8 |
| Research III: The Experiences of the Companions and Salaf with the Conscious Universe | 10 |
| Research IV: The Conscious Universe in the Heritage of Scholars and Interpreters | 13 |
| Research Five: Sufi Experience and Sensing the Consciousness of the Universe | 33 |
| The Sufi experience in the balance of Ahl al-Sunnah | 53 |
| The sixth research: The Impact of Cosmic Awareness on Muslim Behavior | 55 |
| Conclusion of the chapter | 57 |
In the Islamic vision, the universe is not just an inanimate substance subject to rigid physical laws, but a living, praising, conscious, obedient being that is responsive to God. This unique vision of existence represents a differentiating point between the Islamic conceptualization and the modern materialist conceptualization that reduces the universe to its physical dimensions only.
In this chapter, we review how Muslims throughout history - from the Companions to the Salaf, the followers, Sufis and thinkers - sensed the reality of the conscious universe, how they dealt with it as a living spiritual and faith experience, and how this vision influenced their behavior and understanding of the world and their relationship with the Creator.
Before proceeding, we must warn against excess and excessiveness.
In the great book of Islamic history, a profound cosmic vision echoes that this vast existence, including inanimate objects, plants and animals, is not silent but a conscious entity, praising its Creator. This vision was not just an abstract theory, but a living spiritual experience that shaped the consciousness and behavior of Muslims throughout the ages.
The understanding of the universe was characterized by the Companions and the righteous predecessors. They saw the entire universe as a witness to the greatness of God, praising Him. Their spiritual experience had its origins in the Qur'an, which points out that everything in the universe praises God.
The Companions lived in a state of direct witnessing, where the relationship with nature was one of deep contemplation and meditation. Some of the righteous predecessors were known for their keen awareness of the praise of the creatures, and they used to sense it with their enlightened hearts. This deep realization made them deal with the universe as a living creature praising God, which created a deep respect for nature and beings.
The Islamic conceptualization of the conscious universe reached its peak in the Sufi experience, which sought revelation and witnessing. Sufis see the universe as a manifestation of the divine names, and that every creature reflects one of God's attributes, making the entire universe a proof of the Creator's existence and greatness.
Jalaluddin Rumi is one of the most prominent poets and mystics who expressed the concept of the universe as a mirror in which God's names and attributes are manifested, as the movement of existence is harmonized in one of his poems:
This poetic imagery highlights how every part of the universe, from atoms to planets, participates in a cosmic dance as an expression of divine love. Rumi points out that the movement and regularity of the universe, its harmony and beauty, is an expression of the creatures' love for their Creator and their response to His command. This view made Sufis see every cosmic phenomenon as a divine message and a symbol of deep spiritual truths.
Great Muslim philosophers such as Avicenna, Al-Farabi and Ibn Rushd developed philosophical theories linking cosmic consciousness to the concept of active mind. Avicenna believed that the souls in the planets are alive and conscious.
Razi emphasizes that every creature has a type of perception commensurate with its nature, which makes it capable of praising its creator. This praise expresses the creatures' awareness of God's greatness and oneness, and shows that the entire universe is in a constant state of remembrance and praise. Thus, Razi believes that looking at the signs of the universe and contemplating the praise of creatures is a way to deepen faith and appreciate the greatness of the Creator, as the universe becomes an open book in which to read the signs of monotheism and divine creativity.
This profound vision of a conscious universe has profoundly influenced Muslims' behavior and understanding of the world throughout history:
This concept extended to all creatures, and Muslims used to feel that the universe is a witness to their actions, as in the hadiths that show that animals may testify against those who oppress them on the Day of Judgment.
Encouraging scientific research: Research into the secrets and laws of the universe became a form of worship and closeness to God, which encouraged the flourishing of natural sciences in Islamic civilization, as scientists viewed the universe as an open book leading to the knowledge of the Creator.
Throughout their long history, Muslims have sensed the reality of the conscious universe as a living spiritual experience, based on the verses of the Qur'an and the Sunnah. This understanding evolved from the direct simplicity of the Companions to the philosophical depth of the thinkers and the spiritual witness of the mystics. This vision influenced their relationship with the universe and the Creator, making them live in a state of harmony with the surrounding world, sensing the creatures' awareness and praise, which enhanced their sense of moral responsibility and spiritual connection to the Creator.
Scientists have warned against some exaggerations in this area, such as Exaggerating the hearing of praise.
Muslim scholars emphasize that awareness of the praise of the universe and its magnificent creations should not turn into reverence for nature itself. Although creatures praise and testify to the greatness of the Creator, they are in essence worshipful creatures, not sacred idols. Pure monotheism requires that worship and reverence be reserved for God alone, glorified and exalted, who created everything and made it praiseworthy.
The understanding of the universe as a conscious system of praise in the Islamic tradition represents a wide door for spiritual contemplation and deepening human awareness of self and existence. The Muslim's perception of the universe as a living, conscious creation inspires a sense of belonging to an integrated system and motivates him to be in spiritual harmony with the universe and the Creator.
The Companions experienced the reality of the conscious universe as a direct spiritual experience. The understanding of the honorable companions and the righteous predecessors of the conscious universe was characterized by simplicity and depth at the same time. They saw the entire universe as a witness to God's greatness, praising Him. Their spiritual experience drew its origins from the Holy Qur'an, which points out that everything in the universe praises God.
The honorable companions lived a unique experience, characterized by being witnesses to miraculous prophetic miracles that revealed to them an aspect of the universe's consciousness and response. They sensed this deep awareness in their dealings with inanimate objects.
This statement shows that al-Hasan al-Basri was influenced by the hadith of the log's longing, and expresses the feelings of longing and love for the Prophet, may Allah bless him and grant him peace, citing the inanimate object's longing for him and indicating that humans are more worthy of this longing.
This shows how they were evoking the Qur'anic meaning that natural phenomena themselves praise God.
The Companions sensed the awareness of nature, which was reflected in their relationship with it and their behavior towards it. One of the most wonderful examples of their sensing the consciousness of inanimate objects is what the Prophet (peace be upon him) reported about Mount Uhud in Medina:
This hadith establishes the idea of mutual love between humans and inanimate objects, which the Companions were aware of and experienced.
The companions sensed the consciousness of nature and the love of animals, which was reflected in their relationship with them and their behavior towards them.
This mercy was also evident in Abu al-Darda's relationship with his camel called "Damon", as when he lent it to the companions he would say: "Do not burden him with anything but such and such, for he cannot bear more than that." When he was about to die, he said:
This moral awareness reached the just Caliph 'Umar ibn 'Abd al-'Aziz, who had a boy who worked on a mule for him and brought him a dirham every day, and one day he brought him a dirham and a half. He said, "The market has died." Umar said, "No, but you tired the mule, so rest it for three days."
The Companions used to name all their beasts, weapons and objects with affectionate names, indicating emotional attachment and responsibility towards them. This treatment was not just human mercy, but stemmed from a deep understanding of the nature of a conscious universe praising God, and the belief that every being in this universe has a consciousness and realization that deserves respect and mercy.
These attitudes show how the Companions translated their understanding of the universe into sophisticated practical behavior, combining legitimate use of animals with compassion for them, and reflecting their deep realization that they are part of an integrated cosmic system, every element of which praises its Creator and deserves to be treated with dignity.
The experiences of sensing the conscious universe continued with the followers and scholars of the Salaf, who lived this reality with their souls and hearts. After the light of prophecy shone on the hearts of the honorable Companions, and they saw the universe with new eyes, this light did not cease with the end of their era, but was inherited by a generation of followers and the righteous ancestors, who carried the trust of faith and deepened their understanding of the mysteries of existence.
These great men realized that the entire universe praises the praise of its Creator, and that this praise is not just a mechanical act, but a living melody, a subtle realization that manifests itself to those whose soul is pure and whose vision is deep.
This vision was embodied in their behavior, words, and reflections, forming a spiritual and cognitive legacy that inspires successive generations. Sensing the consciousness of the universe and translating it into a life of piety and benevolence is a central aspect of their understanding of religion and existence.
This expansion of the understanding of tasbih to include inanimate objects indicates that every part of the universe, whether animate or inanimate, possesses its own form of worship, revealing the vitality of the universe and its constant interaction with its Creator. The Qur'anic phrase "but you do not understand their praise" carries a profound implication that the cosmic praise is done in a language or manner beyond normal human comprehension.
This understanding opens the way to the realization that "consciousness" in the universe is not limited to material or human definitions, but is a broader manifestation of the all-encompassing divine consciousness that encompasses every atom of existence. Consequently, the quest to realize this tasbih requires spiritual refinement and purification of the heart, which makes the journey towards understanding the universe an internal and spiritual journey par excellence.
The Salaf realized the praise of inanimate objects through prophetic incidents and miracles, which they regarded as great lessons that deepened their faith.
This may be supported by the hadith of Ibn Abbas regarding the two graves, where the Prophet placed a wet newspaper split in half on them, saying "Perhaps they will be relieved if they do not dry out." Some scholars interpreted that they praise as long as they are green, but if they are dry, their praise will be interrupted.
Although the followers differed on the details of the cosmic praise, they agreed that the praise was real and not metaphorical. This unanimity indicates that they had real experiences with the praising universe. Mujahid and Ibrahim al-Nakha'i are said to have believed that the tasbih was inclusive of all creatures, while al-Hasan al-Basri and Qarada are said to have limited the tasbih to that which has life and growth.
It has been reported that some of the followers inferred the reality of tasbih by the words of Almighty God in relation to the Prophet David (peace be upon him): {And We made the mountains with David to praise the mountains and the birds}, so if their praise with him was an indicative praise, as some of them say, David (peace be upon him) would have no special privilege over others.
Thus, the wisdom of the followers and the depth of their understanding of the praising universe is evident, and how they realized that all existence speaks of the oneness of God and praises Him, which invites us to contemplate the greatness of the Creator and harmonize with this praising universe in mentioning and praising God.
Imam Ibn Kathir emphasized that the creatures' praise of God is real and not metaphorical.
This interpretation demonstrates a firm commitment to the apparent meaning of the Qur'anic text, emphasizing that everything in existence, including inanimate objects, possesses a form of consciousness and praise of its own. This vision is reinforced by examples from the Sunnah and relics of the Salaf, such as what Ibn Mas'ud is reported to have said: "We used to hear the praise of food while it was being eaten." Ibn Kathir also quotes some of the Salaf, such as Ikrimah, who said, "The cylinder swims, the tree swims," and others who considered the squeaking of a door and the gurgling of water as part of its tasbih.
Imam al-Tabari provides confirmation of the consciousness of beings and their response to God's command.
This interpretation shows that the Qur'anic discourse gives inanimate objects a kind of perception and the ability to respond. The use of the masculine form of "obedient" for the heavens and the earth, which are feminine, indicates that they are treated as those who are sane and speak, or that it includes the sane beings in them. This linguistic expression in the Qur'anic text, and al-Tabari's interpretation of it, highlights that the submission of the universe is not a mere mechanical process, but a conscious response to the will of the Creator, emphasizing the interactive and submissive nature of the universe.
Imam al-Qurtubi recognizes the fact that inanimate objects praise, and strongly responds to those who deny it.
Al-Qurtubi supports his position with strong evidence from proven prophetic miracles, such as hearing the praise of food being eaten, the praise of pebbles in the palm of the Prophet and the palms of Abu Bakr, Umar and Uthman, the longing of the stump for him, and the love of the mountain for him and his companions. He emphasizes that "all this can only be denied by those who deny the ability of God Almighty."
"It is true that all things praise the Qur'an because of the reports indicating this. If this praise was a sign praise, there would be no specialization for David, but it is the praise of the article by creating life and enabling it to praise, as we have mentioned. The Sunnah stipulates what the Qur'an implies, that everything praises, so it is more appropriate to say it."
Al-Qurtubi's reliance on miracles as conclusive proof of the true praise of inanimate objects reinforces the doctrinal position that the universe is a living entity that interacts with its creator, and shows that this praise is not a mere symbol or signifier, but a direct act of God's creation and power.
Avicenna sought to reconcile the divine light contained in the Shari'ah with Greek philosophy. He introduced the concept of the "total soul" as a basis for understanding his view of cosmic consciousness.
He also stated in Al-Shifa that: "The total soul is the principle of movement and life in all parts of the world, and it emanates from the active mind" (Avicenna, Al-Shifa, c. 2, p. 414). He clearly distinguished between the total nafs and partial nafs. He said in his "Letters" "The partial (human) soul is a glimpse of the universal soul of the universe, and the universal soul does not perish."
Avicenna recognizes the existence of a cognitive power that runs through all things, but at varying levels according to the nature of each thing.
Avicenna introduces the concept of "instinctive adoration," which he sees in all creatures. He says: "Every one of these simple inanimate identities has an instinctive adoration that never abandons it and is the cause of its existence."
Properties of Stones and Minerals: Avicenna mentions the properties of gemstones and minerals, and believes that they have properties and powers that indicate a kind of response and realization. He says in "The Law in Medicine" about some stones: "Precious stones have wondrous properties that indicate an intelligent response to stimuli."
Impact & Criticism: Avicenna's theory influenced al-Ghazali, Suhrawardi, and Western philosophers like Thomas Aquinas. However, it faced criticism from scholars like Al-Ghazali and Ibn Taymiyyah, particularly regarding the theory of "fayyad and sadr" (emanation), which they considered contrary to the Islamic conception of direct creation.
Al-Ghazali addressed the concept of the praise of beings in several places in his books.
Epistemological basis: Al-Ghazali bases his conceptualization on: 1) Critical basis (Quranic verses), 2) Rational basis (everything reflects God's names), 3) Revealing basis (those with high heart knowledge recognize praise).
Al-Ghazali tends to argue that the praise of inanimate objects is real and not metaphorical. He says: "It is not unlikely that inanimate objects have a hidden life that is not perceived by the senses, so their praise is a real praise, but our ignorance of how it is does not negate its reality."
Al-Ghazali develops a comprehensive theory of the universe as a mirror reflecting God's names and attributes. "The sun reflects His Name of Light, the earth reflects His Name of Raziq... every creature praises in its own tongue one of the names of Allah."
Spiritual secrets: Al-Ghazali links the realization of praise to high spiritual positions. He says in "The Alchemy of Happiness": "He whose heart is pure and whose soul is pure, he hears the praise of stones, trees and animals, and this is a position that only the righteous and saints can attain."
Ibn al-Qayyim believes that the entire universe is a living, conscious entity that praises its Lord. He emphasizes that "God has told about His creatures in such a way as to indicate that they are living, talking, knowing, and aware."
In Al-Wabil al-Sayyib, he explains that "everything praises its Lord in the manner that suits it, so the praise of the animal is different from the praise of the plant...". Ibn al-Qayyim links the praise of creatures to the orderliness of the universe. He believes that the praise of creatures is a manifestation of their obedience to God's command.
Ibn Taymiyyah states that "all creatures praise their Lord, testifying to His monotheism, indicating His wisdom and power."
He responds to those who interpret texts metaphorically: "Some of them may interpret Allah's saying... as an indicative praise... and this is contrary to the appearance of the text."
Theory of life and consciousness: He develops a theory about the life of inanimate objects: "Every existence has a life and cognition appropriate to it... it is not necessary for the life of an inanimate object to be like the life of an animal."
Relationship to Instinct (Fitrah): Ibn Taymiyyah links the praise of creatures to God's instinct. "God has placed in every creature that which makes its affairs straight... including acknowledging its Creator."
Response to deniers: Ibn Taymiyyah strongly responds to those who deny the reality of the praise of inanimate objects. He says: "One of the wonders of these philosophers and speakers is that they deny the praise of inanimate objects and their life, although the Qur'an declares this."
Educational Impact: He draws implications such as Consideration and reflection, and Reverence and humility. "If a slave knows that inanimate objects praise their Lord and bow down to Him, he is the first to do so."
Ibn Rushd addressed the question of the praise of beings within the framework of his general philosophical approach. In his book, Fasl al-Maqal, he indicates his approach to dealing with legal texts that appear contrary to rational proof: "If the Shari'ah has mentioned these observable senses and attributed to them actions that are not of their nature, then we know that the Shari'ah has set an example and should not be taken at face value."
Ibn Rushd argues that this praise can be understood as the creatures' indication of the greatness and wisdom of their Creator, rather than a true praise in the sense of speech. He says: "What appears from the matter of the animal is that it has only partial perception and imagination... while inanimate objects have none of these."
However, he states that "The Almighty Maker is intrinsically connected to his artifacts... Rather, its existence is always inextricably linked to His presence." He believes that the precise order in the universe is evidence of the Creator's existence and wisdom (Proof of Providence).
In his philosophical story "Hayy ibn Yaqzan", Ibn Tufail presents a model of a human discovering the universe. Hayy believes that all creatures possess varying degrees of consciousness.
Gradual Consciousness: Hayy notes that plants possess a kind of perception, animals possess a more developed consciousness, and human beings are at the top. Through his meditations, Hayy reaches the idea of the integrity of existence.
Praise of Heavens: Ibn Tufail pays special attention to the praise of the heavens. "Then he was sure that those shining bodies have a perception of their Creator, and that they praise Him, and glorify Him."
Integration: Ibn Tufail combines the sensory empirical approach with the Sufi mystical approach. "When he was absorbed in this state and cut off from the world of sense entirely, he saw in that place what no eye has seen."
The Sufi experience in Islam represents a unique spiritual journey towards sensing existence and its secrets. Sufi scholars believe that the entire universe is a living, conscious entity that praises its creator.
Al-Junayd's concept of cosmic consciousness was linked to "annihilation" (Fana). He says: "If the minds of the wise men wander into monotheism, they wander into confusion." For him, true monotheism is realized by direct spiritual experience.
The Eternal Covenant: Al-Junayd based his philosophy on the verse "Am I not your Lord?". For him, the "charter" represents the bridge between mortality and monotheism. The charter represents the return of the soul to the original source.
For Rabia, divine love is an existential state that alters human perception. One of her most profound documented texts revealing her vision is:
This text reveals a deep realization of the movement and rhythm of the universe, seeing night as a time of cosmic solitude. She used to say: "I look at the truth in these things, not at the things." This concept suggests that for Rabaa, the universe is a mirror reflecting the attributes of God.
Ibn al-Farid is considered the "Sultan of the Lovers". His deepest cosmic insights are manifested in his realization of the universal unity of existence.
He expresses a cosmic vision that makes man the center of the universe:
Critical Note on Poem "My heart tells me": Despite enthusiasm for some poems, researchers note that some of Ibn al-Farid's poems address a human lover rather than the Creator, as there are clues like "you knew or did not know" which are inappropriate for divine speech. However, his "Al-Ta'iyya al-Kubra" contains deep philosophical verses depicting cosmic transformation and the annihilation of the self.
Ibn Arabi introduced the concept of "Nafs al-Rahman" (Breath of the Merciful). He says: "From the breath of the Rahman, the letters of the beings and the words of the world appeared."
He affirms that the entire universe is alive. "The name of the living is the essential name of the reality that exists! ... so what you consider inanimate is actually alive."
Animals and Cosmic Consciousness: Ibn Arabi devoted special attention to animals. He says: "Ibn 'Arabi asserts that bestial beasts possess high knowledge and understanding from God." He believes man is obligated to serve animals to teach him humility.
Suhrawardi presented a theory based on "light". He defines consciousness as "the radiance of the divine light" in all things.
Levels of consciousness: 1) Compelling lights (Angels), 2) Orchestrated lights (Souls), 3) Stools (Physical bodies).
According to Imam Shazli, dhikr is the key to sensing cosmic consciousness.
Ibn Atallah believes that "spiritual awakening" is the beginning of the path to sensing the cosmic consciousness.
"This vigilance leads to witnessing the praise of the creatures... 'If the light of certainty were to shine upon you, you would see the Hereafter closer to you than you can travel to it'."
Imam al-Shirani recounts a personal revelatory experience about hearing the praise of creatures, saying in his book "Latifat al-Manun wa al-Akhlaq": "One of the blessings of Allah, the Almighty, is that He revealed the veil to me: I heard the praise of inanimate objects and animals... I began to hear the praise of poles, walls, mats and tiles."
Jalal al-Din Rumi is one of the greatest Sufi poets. His meeting with Shams al-Din Tabrizi led him to prioritize direct spiritual experience. He believes that the universe is not just deaf matter, but a living, breathing entity.
Rumi sees man as an integral part of this conscious universe, having both an outer world and an inner world. He uses the metaphor of the ocean: "You are not a wave in the ocean, you are the whole ocean."
Beauty in Pain: Rumi believes that beauty is found in everything, even in pain. "Pain is the way to healing, and darkness is the way to light." He argues that the heart needs to be "cracked" to open to divine truths.
The Sufi experience has been criticized by Salafi scholars like Ibn Taymiyyah and Ibn al-Qayyim. Criticisms include:
When a Muslim senses that every creature is praising God, this is reflected in his behavior:
At the end of our journey through the experiences of the conscious universe in the Islamic tradition, we find ourselves in front of a unique cosmic vision that elevates existence from mere deaf matter to a vibrant entity, praising its Creator and responding to His command.
This vision, affirmed by the Holy Qur'an, is not just a theoretical concept, but a spiritual experience lived through centuries. From the Companions who heard the stump groan, to the philosophers and mystics who developed profound theories, this vision has influenced the relationship with the universe and the Creator.
In the experiences of the followers and predecessors, this vision was deepened and rooted in daily life practices. Philosophers such as Avicenna formulated theories, while mystics like Junayd, Ibn Arabi, and Rumi explored the secrets of conscious existence.
Thus, the vision of the universe as a conscious, praising creature is not just a philosophical theory or a mystical meditation, but an integrated call to reconnect with the self, the universe and the Creator at the same time, a call that makes the Muslim a participant in a harmonious cosmic symphony heading towards the Great Creator. In essence, the universe is not deaf matter but a praising spirit, and creatures are partners in praise and worship.
God knows best and is the wisest.