Man possesses a double personality; therefore, two types of provision are to be constantly supplied for him to survive. One being physical provision, the other being spiritual provision. The centre of the acquisition of physical provision, according to the Qur’an, is this earth (14:32) and the centre of the acquisition of spiritual provision is the Being of God. That is why this provision is called ‘Lord’s sustenance’ (20:131) or ‘spiritual provision’ is in actual fact, the result of a contact with the external source of sustenance (that is, God). This goal is achieved entirely through mental action. This mental activity is called tafakkur and tadabbur or contemplation (remembrance of God, thoughts of God) in the Qur’an.

The concept of meditation in Islam is based on two things, at-tafakkur wat-tadabbur (remembrance of God, thought of God) (3:191, 4:82). Abu Darda was a senior companion of the Prophet. After his death a man came to his wife and asked her what was the most important form of worship performed by Abu Darda. She replied: He would spend the whole day thinking, thinking, and thinking. According to this, Islamic meditation is a thinking process rather than the cessation of intellectual activity. The Quran further tells us that this intellectual process has two different directions—al-anfus and al-afaq. Al-anfus literally means soul, that is, inner world; al-afaq literally means universe, that is, external world.

So when a believer sees the universe functioning in a perfect manner and he finds that all the events in this vast universe always proceed towards a meaningful result, he realizes that man’s life too must have a meaningful end. This makes him exclaim:

“O our Lord! You have not created all this without purpose. Glory be to you! Give us salvation in the life to come.” (3:191)

Thus the universe is a manifestation of God’s attributes. Hence, it is a source of spiritual nourishment for those who want to lead a divine life on earth. For them, the whole universe becomes an important means of reaching spiritual perfection. This spiritual development continues throughout their earthly life till a time comes when they attain that degree of spirituality, which the Quran calls the ‘Rabbani soul.’ It is, souls such as these, who, in the life Hereafter, will inhabit paradise. Our most compassionate Lord will say:

      “Dwell in Paradise; you shall have no fear, nor shall you grieve.” (7:49)

There is nothing mysterious about spirituality in Islam. It is rather the direct result of the kind of intellectual development that takes place when a believer ponders over the Creator and His creation: he gains something in the process that may be termed spirituality. The source, therefore, of Islamic spirituality is observation and reflection, rather than any sort of mysterious exercises.

We learn from the Quran that in the very creation of the universe, the signs of God lie hidden all around us. One who has developed keen awareness, when he reflects upon the things of the world, is able to see the Creator in His creatures. The meaning of the creation of the Universe is laid bare before him. Ultimately, the universe becomes a permanent source of spiritual inspiration. He is continuously nourished by it during his worldly experience.

A believer is not supposed to shun his normal life in order to lead a life of observation and contemplation. Islam does not advocate withdrawing from the world. He has to live in this world and participate in its activities. What is desired from him is that while fulfilling all his duties, his heart should not be attached to worldly affairs. In this way he continues to gain spiritually. In modern terms this is called contemplative spirituality.