An Exploration into the Philosophy of Life


What is life? This question becomes attached to a person the moment they are born, and as they grow, different dimensions of this question begin to unfold before them. In the innocence of childhood, life feels pleasant like a game, carrying us along like a swift-flowing river. When a person steps into adolescence and youth, life greets them with excitement and enthusiasm. The passion to conquer the world surges forth visibly.

Then, the advancing age begins to teach a whole different philosophy of life. Life starts to connect with purpose. Questions such as why, what, and how become a part of one’s existence. Experiences, personal stories, cherished memories, bitter truths, and all the highs and lows of life lie before them. Yet the question, What is life?, lingers, silent and unresolved, like a coiled serpent in the depths of our consciousness.

Dear readers! Let me ask you this! After living through life and reaching middle age, is it fair to only then ask, what is life? Is that justice to life itself?

What is Life?

Life is purpose. And what is purpose? Is purpose merely what we spend our days and nights chasing? Wealth, desire for children, the pursuit of a comfortable life? After all, what are we running after? And for how long?

The True Purpose and Meaning of Life in Islam

In reality, life is the name of the ‘search for the self’. And this is the very purpose for which life exists. Self means self-realization. From Iqbal’s perspective, it is khudi (soul). From a Sufi perspective, it is self-realization. When a person recognizes their self, this recognition transforms into the recognition of Allah. In other words, the journey of life is a journey from knowing the self to knowing Allah (Divine gnosis).

There are many stations along this path, but for now, let us mention just two:

  1. One is continuous effort, i.e., struggle.
  2. The second is determining the direction, center, or focus.

Since this discussion began in a philosophical tone, we will take ‘struggle’ and ‘focus’ as the foundation of life and attempt to gather the pearls of wisdom and truth.

The Power of Struggle in Islamic Philosophy

اٹھو وگرنہ حشر نہیں ہوگا پھر کبھی
دوڑو زمانہ چال قیامت چل گیا

Explanation: Wake up from your passivity. Otherwise the purpose of life may pass unfulfilled. Time is moving like a storm. If you do not act swiftly, you will be swept away.

Persistent struggle is the clearest sign of being truly alive. As long as we are alive, we must live. We must act, fall, rise again, pass through various stages to become human, and undergo the process of evolution. We must breathe life into the philosophy of existence by breaking the chains of stagnation, igniting it with longing, yearning, and the passion of desire. Allama Iqbal considered yearning and longing to be the core of continuous effort and the very axis of life. He expresses:

                                                            زندگی در جستجو پوشیدہ است                                                           
اصل او در آرزو پوشیدہ است 

Explanation: Life is hidden in seeking and searching. Its essence is concealed in desire.

Desire - The Eternal Fuel for Life

Iqbal also expresses:

ندگانی را بقا از مدعاست
کاروانش را درا از مدعاست 

(اسرارِ خودی)

Explanation:  Life draws its permanence from desire. The force that keeps the caravan of life moving is also born from longing. In other words, all struggle and efforts derive their strength from desire. (Secrets of the Self)

Allama Iqbal believed that the essence of longing and desire lies not in union (visal), but in separation (hijr), because separation keeps the flame of yearning alive in the inward of person. The pain and restlessness of longing continue to burn within, and through the state of sorrow and the fire of separation, the journey of life remains vibrant and meaningful. Separation intensifies the longing for union. The lover, through continuous striving, burns with the fire of devotion.

As Iqbal says:

عالمِ سوز وساز میں وصل سے بڑھ کے ہے فراق
وصل میں مرگِ آرزو ! ہجر میں لذتِ طلب!

Explanation: In the realm of spiritual journey, separation is more meaningful than union because union can dull the fire of longing, while separation keeps the passion to seek, alive.

In short, the life of water depends on its flow, the life of fire on its burning, and the life of the sun on its shining. Similarly, the life and survival of a human being depend on constant seeking and continuous striving.

Determining the Direction or Focal Point in Life

Now, let’s move to the next point. When do effort, desire, and yearning truly lead us towards the purpose of life? Only when the true center is identified. By center, we mean the focal point, the one for whom all our efforts, yearnings, pain of separation, and longing for union exist.

Divine love is the only real center of existence. It begins with the ardent love of a perfect spiritual guide (Murshid Kamil Akmal), and gradually transforms into love for Allah.

The joy and sweetness of life are only found when one falls ardently in love with this true center or focal point. Longing and desire are only meaningful and truly from Allah when they are directed toward this true center. The Holy Quran, too, urges us to strive toward this true center:

وَالَّذِیْنَ جَاھَدُوْا فِیْنَا لَنَھْدِیَنَّھُمْ سُبُلَنَا (سورۃ العنکبوت ۔ 69)

Meaning: And those who strive hard for Our cause, We certainly guide them to Our ways. (29:69) 

Those who sincerely strive for closeness and union with Allah are surely guided by Him to the perfect spiritual guide. It is the perfect spiritual guide who illuminates the path to Divine love for the seeker. The spring of life lies with the perfect spiritual guide. Its fragrance is found in closeness to him. The sweetness and joy of  existence lie in earning his pleasure. The true purpose of life is to behold him and remain in his blessed company. Life itself is sustained through obedience to him. The beauty and adornment of life is love for the perfect spiritual guide. Eternal life lies in selfless devotion and sacrifice for him. True success in life comes from unwavering loyalty to the perfect spiritual guide. Without him, there would be no true servitude, no meaning to life at all, as Sultan Bahoo says:

زندگی از برائی بندگی است
بی بندگی زندگی شرمندگی است 

Meaning: Life is meant for servitude. Without servitude, life is a source of embarrassment. (Mehak-ul-Faqr Kalan)

Is life confined only to the numbered breaths we take?

Life is not merely confined to this physical body or the numbered breaths we take. Rather, there is another form of life about which Allah declares in the Holy Quran:

وَ لَا تَقُوْلُوْا لِمَنْ یُّقْتَلُ فِیْ سَبِیْلِ اللّٰہِ اَمْوَاتٌ ط بَلْ اَحْیَآئٌ وَّ لٰکِنَ لَّا تَشْعُرُوْنَ۔  (سورۃ البقرہ ۔ 154)

Meaning: And do not say about those who are slain in the cause of Allah that they are dead. (They are not dead.) They are rather alive but you have no perception (of their life). (2:154)

What is this life to which Allah refers when He says, “Do not say about those who are slain in the cause of Allah that they are dead. They are rather alive”?

This verse refers to the exalted life granted to martyrs who perform jihad, bearing arms in Allah’s way, and sacrifice themselves for the defense of religion and country. After attaining the noble rank of martyrdom, these blessed souls, by the grace of Allah, become worthy of such sublime rewards that are beyond human intellect.

The Holy Quran and Hadiths are replete with verses and traditions that testify to their unparalleled grandeur and spiritual eminence.

Allah says:

فَالَّذِیْنَ  ہَاجَرُوْا  وَ اُخْرِجُوْا  مِنْ  دِیَارِہِمْ  وَ اُوْذُوْا  فِیْ  سَبِیْلِیْ  وَ  قٰتَلُوْا  وَ  قُتِلُوْا  لَاُکَفِّرَنَّ  عَنْہُمْ  سَیِّاٰتِہِمْ  وَ  لَاُدْخِلَنَّہُمْ  جَنّٰتٍ  تَجْرِیْ  مِنْ  تَحْتِہَا  الْاَنْہٰرُ ج ثَوَابًا  مِّنْ  عِنْدِ  اللّٰہِ ط وَ اللّٰہُ  عِنْدَہٗ  حُسْنُ  الثَّوَابِ (سورۃ آلِ عمران۔195)

Meaning: So those who have emigrated (for the cause of Allah) and have been driven out of their dwellings (for Him alone) and have been offended in My way and fought for My sake and were slain, I shall verily erase their sins from their record of works, and admit them to the Gardens beneath which rivers flow. This is the reward from Allah, and (even) better reward (than this) lies with Allah alone. (3:195)

Martyrs are alive in their graves

Zubair ibn al-Awwam narrated that he heard from Jabir ibn Abdullah that Muawiya once wrote to the governor of Madina, instructing him to divert a canal through Mount Uhud. The governor replied that this was not possible as the graves of the martyrs were located there. Muawiya then ordered, “Remove them.” Jabir ibn Abdullah recounted, “I witnessed that as they dug, they reached the necks of the martyrs, and it appeared as though they were sleeping. When the pickaxe struck the foot of Hamza ibn Abd al-Muttalib, blood began to flow from it.” (Tareekh-e-Madina)

In another narration, Zubair ibn al-Awwam reported from Jabir ibn Abdullah that when Muawiya wanted to channel a spring, we went to Uhud. The bodies of the martyrs were exhumed in a fresh and intact state. Saeed ibn Amir stated that by that time, 40 years had passed since the Battle of Uhud. (Tareekh-e-Madina)

Existence of another Form of Life

One eternal life is granted to the Saints of Allah (Auliya). These men of Allah strive in the way of self-purification (jihad against inciting self), and they kill the disbelieving self (inciting innerself) for the sake of Allah. They are blessed with esoteric life in accordance with the following verse of the Holy Quran:

قَدۡ  اَفۡلَحَ  مَنۡ  زَکّٰىہَا

 Meaning: Indeed, the one who purifies his (ill-commanding) self (from all vain and vicious desires and cultivates in it virtue and piousness) succeeds. (91:9)

Sultan Bahoo writes in his book Ain-ul-Faqr that the Holy Prophet Mohammad (peace be upon him) said:

  • Indeed, the Saints of Allah never die. Rather, they are transferred from one realm to another. (Ain-ul-Faqr)

Sultan Bahoo says:

اولیا را قبر خلوت با خدا
زندہ دل ہرگز نمیرد اولیا

Meaning: Saints of Allah with awaken inwards never die. Their graves become places of seclusion with Allah.

بعد مردن می شود جان پاک نور
غرق فی التوحید فی اللہ با حضور 

Meaning: After departing from this world, they take on a pure, luminous form and, being immersed in Divine Oneness (Tauheed), remain ever-present in the Divine presence.

خلق داند زیر خاکش در قبر
میشود دیدار اللہ سر بسر 

Meaning: Ordinary people believe they are sleeping beneath the soil of their graves, but in reality, they are entirely immersed in Divine vision.

طمع و حسد و حرص مردہ با ہوا
اولیا اللہ ہرگز نمیرد با لقا

Meaning: The Saints of Allah never die. They are constantly honored with Divine vision. But those ruled by their inciting innerselves are already dead in this life, consumed by greed, envy, and selfish desires.

The greatest example of the death of the self (nafs) and the awakening of the soul during one’s lifetime is found in Abu Bakr Siddiq, about whom the Holy Prophet said:

Whoever wishes to see a living person who has died to his self, let him look at Abu Bakr Siddiq.

Regarding the death of the inciting self during life, the Holy Prophet (peace be upon him) said:

مُوْتُوْا قَبْلَ اَنْ تَمُوْتُوْا 

Meaning: Die before death.

The notion of killing the inciting innerself (an-nafs al-ammarah) as a pathway to eternal life is frequently mentioned in the writings of Sultan Bahoo. In fact, he considers the key to purifying the inciting innerself to be the invocation and contemplation of Ism-e-Allah Zaat (the Personal Name of Allah). In his book Kaleed-ul-Tauheed Kalan, he states:

نفس کافر قتل سازم میبرآیم از ہوا
این عبادت جاودانی بس ترا ای باھواؒ

Meaning: I have killed my inciting innerself and got rid of all its desires. O Bahoo! This eternal devotion is sufficient for you.

Killing the inciting innerself also means annihilation of self. He writes in Qurb-e-Deedar:

خود نماند در نماند درمیانش بی حجاب
معرفت توحید ہر یک را جواب

Meaning: When you would annihilate yourself, then all the veils between you and Allah would be removed and you would get all the answers about gnosis of Allah.

Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman expresses about this mortal life:

The world is a place of afflictions and struggles. The life we are spending here can end anytime or can be made eternal. Those who annihilate themselves in Divine love, attain eternal life while the rest are mortal.

Perfect Esoteric Life is yet another form of Life

Yet another form of life is the one attained esoterically about which Sultan Bahoo has mentioned in his book Risala Roohi Sharif. This life is the grandeur of Sarwari Qadri perfect and accomplished spiritual guide. Sultan Bahoo says:

’’بدان کہ عارف کامل قادری بہر قدرتے قادر و بہر مقامِ حاضر“

Meaning: : The perfect Mystic of (Sarwari) Qadri order is omnipotent and omnipresent. (Risala Roohi Sharif)

Life after Death is another form of Life

Life and death are the inevitable realities of human existence. The journey of life begins when the soul is breathed into the child in the mother’s womb, and death is about which has been said in the Quran:

کُلُّ نَفۡسٍ ذَآئِقَۃُ  الۡمَوۡتِ

Meaning: Every soul is to taste death and then to Us you will be returned. (29:57)

The soul, which Allah breathed into the body, may be withdrawn at any moment, leaving the body lifeless and still. Yet, the journey of human life does not conclude with death. Allah will bring him back to life again, and this return to life is what is known as life after death. Belief in this reality is a fundamental tenet of faith for every Muslim, both men and women. Allah says in the Quran:

وَ قَالُوْٓا ئَ اِذَا کُنَّا عِظَامًا وَّ رُفَاتًا ئَ اِنَّا لَمَبْعُوْثُوْنَ خَلْقًا جَدِیْدًا۔  قُلْ کُوْنُوْا حِجَارَۃً اَوْ حَدِیْدًا۔لا  اَوْ خَلْقًا مِّمَّا یَکْبُرُ فِیْ صُدُوْرِکُمْ ج  فَسَیَقُوْلُوْنَ مَنْ یُّعِیْدُنَا ط قُلِ الَّذِیْ فَطَرَکُمْ اَوَّلَ مَرَّۃٍ ج فَسَیُنْغِضُوْنَ اِلَیْکَ رُئُ وْسَہُمْ وَ یَقُوْلُوْنَ مَتٰی ہُوَ ط قُلْ عَسٰٓی اَنْ یَّکُوْنَ قَرِیْبًا ۔  یَوْمَ یَدْعُوْکُمْ فَتَسْتَجِیْبُوْنَ بِحَمْدِہٖ وَ تَظُنُّوْنَ اِنْ لَّبِثْتُمْ اِلَّا قَلِیْلًا ۔ (سورۃ بنی اسرائیل ۔ 49-52)

Meaning: And they say: ‘When we shall become (decomposed) bones and dust particles (after dying), shall we be raised up alive anew?’ Say: Be you stones or iron, Or any other created matter which you deem even harder (than these things, and which is not susceptible to becoming a living thing).’ Then (in this condition) they will say: ‘Who will bring us back to life?’ Say: ‘He Who created you the first time.’ They will then shake their heads at you (by way of wonder and ridicule) and will say: ‘When will it happen?’ Say: ‘It is expected to occur soon.’ The Day when He will call you, you will respond praising Him, deeming that you tarried (in the world) for only a short while. (17: 49-52)

At another instant, it is said:

کَیْفَ تَکْفُرُوْنَ بِاللّٰہِ وَ کُنْتُمْ اَمْوَاتًا فَاَحْیَاکُمْ ج ثُمَّ یُمِیْتُکُمْ ثُمَّ یُحْیِیْکُمْ ثُمَّ اِلَیْہِ تُرْجَعُوْنَ۔ (سورۃ البقرہ ۔ 28)

Meaning: How can you deny Allah, whereas you were lifeless and He gave you life, then He will cause you to die and will again bring you back to life, and then to Him you will be returned? (2:28)

Ali ibn Abi Talib narrated that the Holy Prophet said:

A person cannot be a true believer until he believes in four things: The testimony that there is no one worthy of worship except Allah, and that I am the Messenger of Allah whom He sent with the truth, and that he believes in the death, and in being brought back to life after death and that he believes in destiny. (Tirmidhi 2145)

The belief in life after death teaches a person the understanding that this world is a place of trials, a temporary abode meant for testing. It encourages him to perform the righteous deeds and to prepare for the provisions for the eternal life to come. Indeed, the life of the Hereafter is the true, everlasting life. It is stated in sura Al-Mumin:

یٰقَوْمِ اِنَّمَا ھٰذِہِ الْحَیٰوۃُ الدُّنْیَا مَتَاعٌ چ وَّ اِنَّ الْاٰخِرَۃَ ھِیَ دَارُ الْقَرَارِ۔  (سورۃ المومن۔ 39)

Meaning: O my people! The life of this world is nothing but (a few days’) gain, and the Hereafter is certainly a home to live in forever. (40:39)

May Allah give us strength and ability to live life according to His will for it is in such life that secret to true success lies.


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