Introduction: One of the defining characteristics of contemporary atheism is its insistence that human existence can be understood, explained, and fulfilled without reference to God. While atheistic thought is by no means monolithic, ranging from methodological naturalism to philosophical materialism and existential humanism, a common thread runs through many of its expressions: the denial of a transcendent reality that gives ultimate meaning, purpose, and value to human life. The Qur’an approaches this question from an entirely different perspective. It neither begins with abstract metaphysical speculation nor merely offers theological assertions. Instead, it presents a comprehensive vision of reality in which human existence derives its meaning from its relationship with Allah, and human fulfillment culminates not simply in material happiness but in attaining His eternal pleasure. Among the Qur’anic passages that encapsulate this worldview most profoundly is Allah’s declaration:
“Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they shall abide forever, and beautiful dwellings in Gardens of Everlasting Residence (‘Adn). But the pleasure (Riḍwān) of Allah is greater. That is the supreme success” (Qur’an 9:72). This verse presents a conception of human flourishing fundamentally different from that advanced by atheistic philosophies. Rather than reducing happiness to material satisfaction or psychological well-being, the Qur’an argues that the highest fulfillment of human existence lies in communion with the Creator. Consequently, this verse offers not merely an eschatological promise but also a profound philosophical critique of worldviews that seek meaning independently of God.
The Reduction Of Reality In Atheistic Thought: Modern atheism generally rests upon philosophical naturalism, the view that reality consists solely of matter, energy, and the laws governing them. Consciousness, morality, beauty, and religious experience are interpreted as products of evolutionary processes and neurological activity rather than manifestations of objective transcendence. Thinkers such as Bertrand Russell, Richard Dawkins, Daniel Dennett, Sam Harris, and the late Christopher Hitchens have argued, albeit with significant differences among themselves, that appeals to God are unnecessary for explaining the universe or constructing moral systems. The Qur’an does not reject scientific investigation or rational inquiry; rather, it rejects the philosophical conclusion that empirical explanation exhausts reality. The existence of natural causes does not eliminate the necessity of an ultimate Cause. The Qur’an consistently invites reflection upon the harmony, intelligibility, and purposiveness of creation as signs (āyāt) pointing beyond themselves to their Creator (Qur’an 3:190–191; 51:20–21). The philosophical difficulty confronting strict naturalism is that it explains mechanisms without adequately accounting for ultimate meaning. Scientific descriptions answer how processes occur but not why existence itself should possess value or purpose. The Qur’an addresses precisely this existential dimension by affirming that humanity was created intentionally and not in vain (Qur’an 23:115).
The Crisis Of Objective Meaning: One of atheism’s most significant philosophical challenges concerns objective meaning. If the universe is ultimately accidental and purposeless, then all human purposes become contingent constructions. Existentialist atheists such as Jean-Paul Sartre attempted to resolve this by arguing that individuals create their own meaning. Yet this solution remains subjective because self-created meaning possesses no universal or enduring validity. The Qur’anic worldview differs fundamentally. Human purpose is discovered rather than invented. Allah declares: “I did not create jinn and humankind except that they worship Me” (Qur’an 51:56). Here worship (ʿibādah) encompasses not merely ritual acts but an entire orientation of life toward God. Human dignity arises from participation in this divinely ordained purpose rather than from autonomous self-definition.
Pleasure versus Happiness: Perhaps the most striking feature of Qur’an 9:72 is its hierarchy of values. The verse does not deny physical happiness. It promises magnificent gardens, flowing rivers, permanent dwellings, and eternal security. Yet it deliberately concludes: “The pleasure of Allah is greater.”
This conclusion challenges materialistic assumptions regarding happiness. Contemporary secular culture frequently equates fulfillment with consumption, comfort, autonomy, or psychological satisfaction. Even sophisticated forms of secular ethics often define flourishing primarily in terms of well-being.
The Qur’an acknowledges these goods but refuses to regard them as ultimate. Human beings possess not merely physical and emotional dimensions but also a spiritual nature (fiṭrah) that longs for its Creator (Qur’an 30:30). Consequently, material prosperity alone cannot satisfy the deepest aspirations of the human heart. Classical Muslim scholars repeatedly emphasized this point. Al-Sa’dī explains that the delights of Paradise become truly complete only because Allah is pleased with its inhabitants (Taysīr al-Karīm al-Raḥmān, commentary on Q. 9:72). Ibn Kathīr similarly states that Allah’s pleasure exceeds every created blessing because it is the source of all felicity (Tafsīr al-Qur’ān al-‘Aẓīm, commentary on Q. 9:72).
“While atheism restricts human existence to the finite empirical realm, the Qur’an anchors true human flourishing in an eternal, transcendent purpose. Ultimate success (al-fawz) and complete fulfillment are found not merely in created blessings or Paradise itself, but in knowing, worshiping, and attaining the pleasure of the Creator.”
Can Morality Exist Without God? Atheists frequently argue that morality can exist independently of religion. Indeed, many non-believers exhibit genuine compassion, honesty, generosity, and social responsibility. Islam fully acknowledges the existence of moral actions among people regardless of belief. The philosophical question, however, concerns the ultimate grounding of moral obligation. If morality arises solely through biological evolution or social consensus, then moral norms remain contingent upon changing preferences and historical circumstances. Acts may become advantageous or disadvantageous, but objective moral duties become difficult to justify philosophically.
The Qur’an grounds morality in the character and command of Allah, whose justice, wisdom, and mercy provide an objective foundation for ethical obligations. Moral truth is therefore not merely socially negotiated but rooted in the reality of the Creator Himself. This distinction concerns the philosophical basis of morality rather than the observable behaviour of individual believers or non-believers.
The Human Longing For Transcendence: One of the most enduring features of human civilization is the near-universal search for transcendence. Across cultures and historical periods, humanity has sought ultimate reality through religion, philosophy, art, contemplation, and worship. The Qur’an interprets this phenomenon through the doctrine of fiṭrah—the innate disposition with which Allah created humanity (Qur’an 30:30). According to Islamic theology, belief in God is not an artificial cultural invention but corresponds to a deeply embedded dimension of human nature. Modern atheism often explains religion as an evolutionary adaptation or psychological projection. While such theories may illuminate certain social or cognitive aspects of religious behaviour, they do not decisively refute the possibility that religious awareness corresponds to an objective reality.
Death And Ultimate Hope: Every worldview must eventually confront death. Within atheistic naturalism, death ordinarily represents the complete extinction of personal existence. Whatever meaning life possesses must therefore be realized within finite temporal existence. The Qur’an neither minimizes death nor romanticizes suffering. Instead, it situates both within a larger narrative culminating in resurrection, judgment, justice, mercy, and eternal life. Qur’an 9:72 transforms death from annihilation into transition. Paradise, permanence, and ultimately Allah’s pleasure constitute the believer’s final destiny. This eschatological vision also addresses one of history’s deepest moral questions: the apparent triumph of injustice. Without accountability beyond death, many crimes remain permanently unresolved. The Qur’anic doctrine of resurrection affirms that ultimate justice belongs to Allah.
The Supreme Success: The concluding declaration— “That is the supreme success.” —redefines success itself. Modern societies frequently measure success through wealth, professional achievement, celebrity, political influence, or technological advancement. The Qur’an does not condemn these pursuits in themselves. Rather, it insists that none possesses ultimate significance apart from one’s relationship with Allah. The highest success is therefore neither material prosperity nor even Paradise considered merely as physical enjoyment. It is Allah’s eternal acceptance. The authentic hadith narrated by Abū Saʿīd al-Khudrī beautifully explains this verse. After granting Paradise, Allah asks its inhabitants whether they are satisfied. When they answer affirmatively, He offers something greater still: “I bestow My pleasure upon you, and I shall never be displeased with you again” (Ṣaḥīḥ al-Bukhārī, no. 6549; Ṣaḥīḥ Muslim, no. 2829). This hadith demonstrates that the culmination of human destiny is relational rather than merely material.
A Balanced Critique: A careful intellectual engagement requires acknowledging that atheism has sometimes raised important questions about religious hypocrisy, irrational superstition, coercive institutions, and the misuse of religion for political or economic ends. Such criticisms should not be dismissed simply because they originate from atheistic writers. The Qur’an itself condemns hypocrisy, corruption, injustice, blind imitation, and false religiosity (Qur’an 2:44; 61:2–3; 107:1–7). Nevertheless, exposing the failures of religious individuals does not establish the non-existence of God. The truth of theism cannot be disproved by the inconsistency of some who profess belief. Likewise, serious philosophical atheism deserves thoughtful engagement rather than caricature. Intellectual confidence is strengthened through careful reasoning, respectful dialogue, and rigorous scholarship.
Conclusion: Qur’an 9:72 presents an understanding of reality that extends far beyond material existence. While acknowledging the legitimacy of human happiness, beauty, and physical enjoyment, it places them within a broader metaphysical and spiritual framework whose summit is the eternal pleasure of Allah. From the Qur’anic perspective, atheism ultimately narrows the horizon of human existence by confining reality to the empirical and reducing fulfillment to finite human experience. The Qur’an, by contrast, presents humanity as created with an eternal destiny, a transcendent purpose, and a spiritual capacity that finds its complete fulfillment only in the knowledge, worship, and pleasure of its Creator. The verse therefore offers not merely a promise of Paradise but a comprehensive philosophy of human flourishing. It teaches that every created blessing, however magnificent, remains incomplete without the Creator. The believer ultimately seeks not only the Garden, but the Lord of the Garden. In that eternal pleasure lies “al-fawz.
(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
