Mokhtar Stork
The
Bible states that “God
created man in His image”. The Prophet of Islam,
Muhammad, peace and blessings be upon him also said that “God
created man in His picture.” Both these statements refer
to the same thing, namely, that “man was created in God’s image”.
However, both Islam and Christianity hold different views.
From
an Islamic perspective, the creation of Adam (a.s.) in His
“image”, reflects the Divine Presence of God. In this manner the
“Perfect Man” (Insanul-Kamil) was brought into existence.
The intimacy of being created by God Himself, encompasses every
feature of God’s Divine Names and Attributes.
This
is due to God’s position: “The
seven heavens and the earth and whatever is in them exalt Him. And
there is not a thing except that it exalts [God] by His praise…”
(Surah Isra 17:44). There is nothing in existence that does not
praise God and there is nothing in the world that is not subjected to
man, (Bewley. n.d.).
It
is due to this created state of Adam that man enjoys supremacy:
“Do you not
see that God has subjected to you whatever is on the earth and the
ships which run through the sea by His command? And He restrains the
sky from falling upon the earth, unless by His permission. Indeed
God, to the people, is Kind and Merciful,”
(Surah Haj 22:65).
DEFINING
THE CREATION OF MAN IN HIS "LIKENESS”
The
creation of man in His image represents “likeness” and
likeness in turn represents “degrees” or “shades” of
likeness. If you stand in front of a mirror, your reflection is an
“image” of you but it is not you. The “sight of man” can
never be equal to the sight of God. From a spiritual perspective
it can be said that “a part of God exists in everyone and in
everything. God is in everything, but everything is not God.” This
is important because it merely denotes an “intimate relationship”
but it does not elevate man to the status of God or the “Son of
God” in Christianity.
It
is also important to note that a manifestation of God cannot exist on
its own. The whole creation which arises from His Divine Names
and Attributes are dependent on Him. To raise the status of a created
thing, making it equal to God is a distortion of reality. To say that
it is “God manifest” means to say that God is incapable of
managing Himself or His creation.
It
is interesting also to note that Moses (a.s.) wanted to see God. And
when Moses arrived at Our appointed time and his Lord spoke to him,
he said, "My Lord, show me [Yourself] that I may look at You."
[God] said, "You will not see Me, but look at the mountain; if
it should remain in place, then you will see Me." But when his
Lord appeared to the mountain, He rendered it level, and Moses fell
unconscious. And when he awoke, he said, "Exalted are You! I
have repented to You, and I am the first of the believers,"
(Surah A’raf 7:143).
THE
TRADITIONAL APPROACH BASED ON QUR'AN AND AHADITH
We
are all familiar with the Traditional approach concerning the
creation of Adam (a.s.) based on the Qur’an and Ahadith. It
presents a generalised picture of Adam’s creation and subsequent
downfall by Iblis (Satan). In
general, the Qur'an describes how God created Adam (a.s.): “And
We did certainly create man out of clay from an altered black mud.”
(Surah Hijr15:26). And, "He
began the creation of man from clay, and made his progeny from a
quintessence of fluid…" (Surah Sajdah 32:7-8). Thus, human beings have a fundamental
attachment to the earth. According
to Maududi: In
the beginning He created man directly by His own act of creation, and
then placed in man himself such a procreative ability that similar
men continue being produced by his sperm-drop. By one excellent act
He gave life and consciousness and intellect to a combination of
earthly elements by His creative command so that a wonderful creation
like man came into being; by another excellent act He placed in man’s
own organism such a wonderful machinery for the production of similar
more men in the future, whose mode of functioning is highly
astonishing and amazing, (My Islam. (n.d.). Quran 32
Verse 8 Explanation. Surah As-Sajdah Ayat 8 With Tafsir).
FACTORS
CONTRIBUTING TO HUMAN DEVELOPMENT
Modern
scientific research is godless. It has a mind of its own. There
is a continous stream of information, claiming to know what we are.
This information is inconclusive and is often disputed or raises
further questions, in an ever-ending scenario of bewilderment.
PREORDAINED
"IMAGE" OF MAN IN ISLAM
The
“created state of man” (fitrah) from a Traditional
Islamic point of view, merely defines a human being is based on
Qur’anic verses and what the Prophet (s.a.w.) has said (referred to
as Ahadith).According
to Abana (2013), concerning Predestination, Qadar, Pre-Ordained
Decree, Destiny, Arsh etc in Islam: The Preserved Tablet (Lawh
Al-Mahfuz) is the “Mother of the Book” in which “God
eliminates what He wills or confirms, and with Him is The Mother of
the Book (The Preserved Tablet),”
(Surah Ra’d 13:39).
This
is a clear indication that even though Preordainment has been
verified through Ahadith, it can be averted because God eliminates
what He wills in The Preserved Tablet and replaces it with another
ordainment.
Sayyidna
‘Umar (r.a.) was known to supplicate God, saying: “My
Lord, if You have written me among the fortunate ones (the Su`ada’),
then affirm it, but if You have written me among the wretched ones
(the Ashqiya’), then erase it.”
(Abana, 2013).
According
to Shafaat, (2000), when you view Qada’ and Qadar (destiny)
according to Ahadith, an individual seems to be destined to either
heaven or hell. These Ahadith according to him are not supported by
Qur’anic verses, but does this mean that they should be rejected? I
am of the view that what is important is the verification and
classification of these Ahadith, because Ahadith form the second
source of reference in Islam.
Predestination
according to Ahadith appears to be preordained, even though
Traditional Islam re-enforces the concept of “striving” and that
“God does not change the fate of a nation until they do so.” The
Prophet (s.a.w.) acknowledging preordainment but at the same time
called upon his Companions to continue doing good because it has an
impact on every outcome.
Muslim
bin Yasar (r.a.) said that when Sayyidna 'Umar Ibnul Khattab
(r.a.) was questioned about the verse: “When
Your Lord drew forth from the Children of Adam - from their loins -
their descendants, and made them testify concerning themselves,
(saying): ‘Am I not Your Lord (who cherishes and sustains you)?’
- They said: ‘Yes! We do testify!’ (This), lest You should say on
the Day of Judgment: Of this we were never mindful.”
(Surah A’raf 7:172), he replied that he had heard the
Prophet (s.a.w.) say. "Verily God
created Adam and
then rubbed his back with His right hand and took out a progeny from
him and said: 'I created these for Paradise and with the actions of
the inmates of Paradise which they will do.' Afterwards He rubbed his
back with His left hand and took out a progeny from him and said: 'I
created these for Fire and with the actions of the inmates of Fire
which they will do.'" Someone
asked the Prophet, "What are then
deeds for?" The
Prophet (s.a.w.) replied, "When God
creates a servant for Paradise,
he makes him do deeds of the people
of Paradise until he dies doing the deeds of the people of Paradise
and He then puts him in Paradise on account of them (i.e., the
deeds). And when God creates a
servant for Fire, he makes
him do deeds of the people of Fire until he dies doing the deeds of
the people of Fire and He then puts him in Fire on account of them."
The Hadith indicates a preordained situation, where both the
people of heaven and hell are destined.
A
similar Hadith can be found in Bukhari, Muslim and Ahmad: A man
said, “O
Messenger of God! Can the people of paradise be differentiated from
the people of the fire (prior to the performance of their deeds)?”
The Prophet (s.a.w.) replied, “Yes”.
The man said, “Why
then do people do deeds?”
The Prophet (s.a.w.) replied, “Everyone
will do the deeds for which he has been created or which have been
made easy for him.” (Narrated 'Imran Ibnu Husayn
(r.a.), Bukhari, Book 8, Volume 77, Hadith 595)
Sayyidna
‘Ali (r.a.) reported: We were in Baqi' (Medina's cemetery)
attending a funeral when the Prophet (s.a.w.) came. As he sat, we
also sat around him. He had a stick with him. He lowered his head and
started to scrape the earth with the stick and then said, “There
is none among you and no other person but has his place assigned
either in paradise or in hell and has been fore-written to be either
wretched or blessed.” A
man said, “O
Messenger of God! Do we then not depend on what is written and stop
the deeds?" The Prophet (s.a.w.) replied, “He
who is blessed will hasten to do the deeds of the blessed while he
who is wretched will hasten towards the deeds of the wretched".
He also said: "Do your deeds, for
everyone is put on ease. For the blessed deeds of the blessed will be
made easy while for the wretched the deeds of the wretched will be
made easy.” Then he recited: “So
he who gives (in charity) and fears (God) And (in all sincerity)
testifies to the best. We will indeed make smooth for him the path to
Bliss.” (Surah Lail
92:5-7). (Shafaat, A. (2000). Islam and Determinism. Islamic
Perspectives.)
THE
"LIGHT" OF GOD IN THE "IMAGE" OF MAN
“God
is the Light of the heavens and the earth. The example of His light
is like a niche within which is a lamp, the lamp is within glass, the
glass as if it were a pearly [white] star lit from [the oil of] a
blessed olive tree, neither of the east nor of the west, whose oil
would almost glow even if untouched by fire. Light upon light. God
guides to His light whom He wills. And God presents examples for the
people, and God is Knowing of all things,”
(Surah Nur 24:35). Abu
Dharr (r.a.) said: “I
asked the Messenger of God (s.a.w.), ‘Have you seen your Lord?’
He said, ‘(There
is) light, how could I see Him?’” This light, which
prevented him from seeing Him, is a veil of light, which is further
explained in the hadith of Abu Musa, who said, “The
Messenger of God (s.a.w.) stood up and told us five things: ‘’God
does not sleep, and it is not befitting that He should sleep. He
lowers the scale and lifts it. The deeds in the night are taken up to
Him before the deeds of the day, and the deeds of the day before the
deeds of the night. His veil
is the light. If
He were to withdraw it (the veil), the splendour of His countenance
would consume His creation as far as His sight reaches.’” (Reported by Imam Ahmad and Muslim, 263). The
Prophet (s.a.w.) said, “God
created His creatures in darkness and cast some of His light upon
them. Those on whom some of that light falls upon will have guidance,
but those who are missed by it will go astray. On that account I say
that the pen has dried from (writing) of God's knowledge (i.e., there
would be no addition or change in God’s decree).”
(Ahmad and Tirmidhi on the authority of 'Abd Allah bin 'Amr).
THE
SPIRITUAL IMAGE OF ADAM
According
to Bewley (n.d.) in her translation of Fusus al-Hikam, by
Ibnu ‘Arabi, God willed that He should be seen through Adam (His
microcosmic being). The entire universe was brought into existence
without a spirit (ruh). However, in the case of Adam (a.s.) it was
bestowed a divine spirit: “And
when I have proportioned him and breathed into him of My [created]
spirit, then fall down to him in prostration,”
(Surah Hijr 15:29). “This
is nothing other than the result of the predisposition of that
fashioned form to receive the overflowing perpetual tajalli (a
process by which God reveals Himself), which has never ceased and
which will never cease,” (Bewley et al. n.d.). “And
to Allah belong the unseen [aspects] of the heavens and the earth and
to Him will be returned the matter, all of it, so worship Him and
rely upon Him. And your Lord is not unaware of that which you do,”
(Surah Hud 11:123).
According
to Khan. M. (2021), Adam was granted the gift of knowledge. This
knowledge included knowing the names, features, and uses of all
existing things whether animate or inanimate. “And
He taught Adam the names – all of them. Then He showed them to the
angels and said, ‘Inform Me of the names of these, if you are
truthful.’ They said, ‘Exalted are You; we have no knowledge
except what You have taught us. Indeed, it is You who is the Knowing,
the Wise.’ He said, ‘O Adam, inform them of their names.’ And
when he had informed them of their names, He said, ‘Did I not tell
you that I know the unseen [aspects] of the heavens and the earth?
And I know what you reveal and what you have concealed.’”
(Surah Baqarah 2:31-33).
The
“veil” of God acts as a barrier between Himself and His creation.
Everything beyond that veil depends on God. It cannot exist on its
own. “It has no portion of that essential necessity which belongs
to the existence of God, so it can never perceive Him,” (Bewley et
al. n.d.).
In
the case of Adam (a.s.), God created him "between His two
hands" as a mark of honour, and so He said to Iblis, "O
Iblees, what prevented you from prostrating to that which I created
with My hands? Were you arrogant [then], or were you [already] among
the haughty?" (Surah Sad 38:76).
Adam
enjoys two forms, the universe and being created in God’s
image. Iblis on the other hand is only a fragment of the universe. He
does not any comprehensiveness and that is why Adam (a.s.) was made
Vicegerent of God (Khalifatullah).
Adam
(a.s.) is the only creature to exist beyond God’s veil, to be
created in His image by His Light, imbued by His Names and
Attributes, as the “perfected man” (Insanul Kamil). “Verily,
all things have We created in proportion and measure.”
(Surah Qamar 54:49).In
this fashion, God created man in His image, so that He could be
known. This “image” acts as a mirror, a manifestation of Himself
to Himself.
According
Chittick (2002), Adam (a.s.) was “created with the means of
mastering creation in the image of the all-comprehensive name
“Allah”, which designates God in both His absoluteness, His
infinity, His Essence and His attributes, His incomparability and His
similarity, His transcendence and His immanence.”
“When
Adam saw his own essence, he came to know his ground in all things
and from all things.” God said, "O
Adam, tell them their names." And when he told them their names,
He said, "Did I not tell you that I know the secrets of the
heavens and the earth, and that I know what you reveal and what you
conceal?”
(Surah Baqarah 2:33), (Chittick. 2002, Chapter 4,
Cosmology of Dhikr pg. 58,).
GOD'S
DIVINE NAMES AND ATTRIBUTES
God’s
existence is pr-eternal and post-eternal. It is based on His own
self. His existence is a necessity of His sacred personality; it does
not come from anyone or anything else. The attributes of God are from
His essence. That is, they are indispensable requirements of His
essence. In other words, if those attributes do not exist or if they
are limited, He cannot be a deity. It is not possible to consider
those essential attributes separately from Him. Those attributes
cannot be separated from Him by any means because that being is
defined and known by those attributes.
I
have reproduced what was well written by Mateen A. Khan (Khan, M. A.
(2020). On the Attributes of Allah.
Enter The Sunnah): God’s
Divine Names are both proper names and Attributes at the same time.
They are proper names as they indicate God Himself, and they are
attributes, in the sense that they indicate meanings that are
applicable to God. As names, they are synonyms but as attributes each
one conveys a unique and distinct meaning. It
should be noted that each name implies an attribute, but not all of
His attributes double as a name. For example, Allah has
attributes indicate some of His numerous actions like coming, going,
taking, catching, and using force. We attribute to Allah these
actions but we do not refer to Him by names that indicate those
actions.Attributes
are more general than names. For example, coming and descending
are attributes of God the Almighty, but we cannot derive names from
these attributes, i.e., it is prohibited to say God the Almighty is
'the comer' or 'the descendant'. Of course, this differs from
the names of God that also refer to His attributes. In
addition, some attributes of God refer to His acts (laughter, anger
and joy) etc. The
name “Allah”
is a proper noun originating in Arabic. The name “Allah”
does not have a dual or plural form; it exists solely in the
singular. Similar is the case with Allah,
our Lord—He is One. Unlike most Arabic nouns, the name “Allah”
exists solely in the definite form. It cannot be made
indefinite (usually indicated by a tanwīn), which implies vagueness
or the possibility of a like. This means the name cannot be given or
used to describe anyone else. Similarly, Allah
our Lord is distinct without the possibility of a similitude, and He
cannot be the eponymous of another.
Divine
Essence
1.
Existence (wujūd) – In
the previous article, we understood that Allah’s existence is
necessarily known from the existence of anything else. In other
words, since creation exists, the Creator must exist. In this way, He
is the necessary Existent (wājib al-wujūd). This holds for
all periods, places, and possible universes. The opposite of this
attribute would be non-existence, which is a logically impossible
scenario as it would entail that nothing else exists.
2.
Pre-eternality (qidam) –
After understanding that all creation depends on Allah for its
existence, then also understand Allah has always existed. Time is a
creation of His. Thus, His existence was “before” time. He is
neither confined nor affected by it. If it were to end, His necessary
existence would continue unchanged. This preludes into the next
attribute.
3.
Ever-lasting (baqā’) –
This is related to the above points. There can never be a situation
whether before, during, or after the creation of time in which Allah
does not exist.
4.
He is unlike creation (mukhālafah
li al-ḥawādith) – Everything other than Allah came
into existence from non-existence due to dependency on Him. All
things other than Allah have some deficiency. He (`azz
wa jall) is free of any imperfections. Thus, He is unlike
anything and also unlike whatever the imagination can conjure up
about Him. In other words, whatever you imagine Him to be, He is
not.
5.
Self-Subsistence (qiyām
bi-nafsihī) – Allah depends on nothing else for His
existence, be that a creator, place, time, or anything else. Meaning,
He exists on His own (al-ṣamad).
6.
One (waḥdāniyyah)
– Three different meanings applying to Allah’s essence and
attributes are necessary here. He is alone without a second, unique
without a similar, and one without division.
The
Divine Attributes
1.
Like God’s essence, His attributes are eternal and perfect.
God has described Himself with them, and they provide an important
way of developing a relationship with our Creator. They allow us to
relate to God in a way that fosters love and connection when
contemplated upon.
2.
There are two ways to describe a thing: the traits it
possesses (positive attributes) and the traits it does not possess
(negative attributes). Created things may share similarly named
attributes in a limited way, i.e., they may also be described by the
same terms used to describe God, but the meaning entailed is
deficient compared to what is attributed to God. For example, a
person may be described as being capable of sight but his sight
cannot be compared to God’s. Our sight can diminish with age but
God’s never does.
3.
Finally, the opposites of the positive attributes are impossible for
God in contrast to other attributes like pleasure (al-riḍa)
and its opposite, displeasure (al-ghaḍab).
Let us examine the positive attributes next.
4.
Life (ḥayāh) – He is
alive, and its opposite, death, is impossible for Him. Allah states
about Himself, “And
rely upon the Ever-Living who does not die.” (Al-Furqān
58).
5.
Power (qudrah) – He is
omnipotent, possessing infinite and irresistible power. His awesome
power is on display from the grandiosity of the universe to the
intricacies of the cell. The opposite is weakness or inability, and
this is impossible for Him. “…Surely,
Allah is powerful over everything.”
(Surah Nūr 45).
6.
Knowledge (`ilm)
– He knows everything – all that existed, exists, will exist, and
will not exist. He knows it to the smallest and most minute detail.
Creation is a testament to the limitless perfect knowledge with Him.
The opposite is ignorance, an impossibility for Him in every way.
“And with Him
are the keys of the unseen; none knows them except Him. And He knows
what is on the land and in the sea. Not a leaf falls but that He
knows it. And no grain is there within the darkness’s of the earth
and no moist or dry [thing] but that it is [written] in a clear
record.” (Surah An`ām
6:59).
7.
Will (irādah) – He has
willed in pre-eternity that which was and which is to be (mā
kāna wa mā yakūn). Whatever He desires is, and what He
does not is not. There is no one to repulse His will, nor anyone to
defer His command. His will is absolute, and He cannot be compelled
to do anything. Allah says, “He
does what He wills.” (Surah
Burūj 85:16)
The
textual proof for the above four attributes is in the Qur’an and
Hadith. The rational proof is that if any of these four
attributes were negated from Him, no contingent thing would exist,
because it is impossible for there to be something dependent without
someone on which it depends. In other words, without omnipotence,
there would be incapability. One who is incapable cannot bring a
thing into being. Without will, there would be no specifying of a
creation to bring into existence. Without knowledge, contingent
things would not exist, because you must have knowledge of a thing to
intend it. Without life, none of these attributes would exist. Stated
another way: The existence of contingent things proves first that
Allah must be alive. Then it proves He must have the knowledge of a
thing, the will to specify it, and the capability/ power to bring it
into existence. (Khan, M. A. (2020). On the Attributes of Allah.
Enter The Sunnah).
“…There
is absolutely nothing like Him,”
(Surah Shūra 42:11)
PERSPECTIVE
ON THE EFFECTS OF THE DIVINE NAMES
AND
ATTRIBUTES OF GOD
It
is said that Abraham (a.s.) was saved from the blazing fire
prepared for him by Nimrud due to his utterance of the Divine Name
“Allah”.
By uttering, “Allah
Almighty suffices me, and Great indeed is the One in Whom I have
placed my trust,” (Hasbiya-Allah
wa ni’mal wakeel), God ordered the fire to be a comfort and
peace to Abraham (a.s.):
God
said, "O fire, be coolness and safety
upon Abraham." (Surah
Ambiya 21:69).
“As-Salam”
is an exceptional Name of God. God bestowed “peace” on all these
Prophets: "Peace be upon Noah in all
the worlds." (Surah
Safat 37:79). "Peace
be upon Abraham." (Surah
Safat 37:109). "Peace be upon Moses and
Aaron." (Surah Safat
37:120). "Peace be upon Elias."
(Surah Safat 37:130). "Peace be
upon the Messengers." (Surah
Safat 37:181). "Say: Praise be to God,
and peace be upon the servants He has chosen." (Surah
Naml 27:59). "Peace be upon those who
follow guidance." (Quran 20:47).
This
clearly shows us that the Law of Cause and Effect as we know it
does not exist when it comes God. This is obvious in the case of
Abraham, because God is above His own laws, being the Creator and
Sustainer of Creation. I
am of the view that if we view the creation of man in God’s
image, based on these Divine Names and Attributes, we can reach a
conclusion that everyone born into this world is:
1.
The result of one or more Divine Names and Attributes. We are created
in varying degrees or shades arising from these names and attributes.
2.
2. In accordance with the Divine Will of God, manifested
though His Divine Names and Attributes, imbued in Adam, his progeny
continues to excel. We can witness this in the Prophets. For example,
Abraham (a.s.),“was
Most surely Ibrahim was forbearing, tenderhearted, oft-returning (to
Allah),” (Surah Hud 11:75).
Likewise, Prophet Muhammad (s.a.w.) in turn has been described in the
Qur’an as one who possesses moral excellence:
“And
indeed, you are of a great moral character,”
(Surah Qalam 68:4).
Note
the Arabic word, “عَظِيْم”.
Al-Azeem الْعَظِيمُ
is
one of the 99 Names of God, and whose greatness cannot be grasped by
vision. It is beyond all limits, so much so that no human intellect
can ever absorb it. However, we find a reflection of it in the
character and personality of Prophet Muhammad (a.s.).
4.
We know that every individual has good and evil in him or her.
There can exist greater good and less evil or more evil and less good
in an individual. Take the example of Abu Lahab, the uncle of the
Prophet (s.a.w.). To this day he enjoys some relief from torment
due to setting free a slave on receiving news of the Prophet’s
birth.
Urwah
(ra) narrated, “Thuwaibah was the freed slave girl of Abu Lahab
whom he had freed, and then she suckled the Prophet (saw). When Abu
Lahab died, one of his relatives [his brother al-’Abbas (r.a.)] saw
him in a dream in a very bad state and asked him, “What
have you encountered?” Abu
Lahab said, “I
have not found any rest since I left you, except that I have been
given water to drink in this (the space between his thumb and other
fingers) and that is because of my freeing Thuwaibah (out of joy as
she informed him of the birth of the Prophet.”
(Bukhari).
“And
We have certainly honoured the children of Adam and carried them on
the land and sea and provided for them of the good things and
preferred them over much of what We have created, with [definite]
preference,” (Surah Isra
17:70).
According
to Ibnu Kathir in his commentary in Maarif-ul Qur’an, concerning
the above Qur’anic verse, God: “has blessed the children of
Adam with such multi-dimensional attributes as are not found in many
of those He has created. The beauty of form and features, the
balance of body, the balance of temperament and the balance of height
and built are good examples. These attributes bestowed on human
beings are not found in other living forms in that balanced measure.
In addition to that, they have been endowed with distinct reason and
intelligence through which they get things done up and down in the
universe of their experience. God Almighty has given them the
built-in capability to compound and manufacture, from out of what has
been Divinely created, materials and things which serve them in
living, moving, eating and wearing in all sorts of ways. No less
is their gift of communication, speech, comprehension, under-standing
and explanation. This remains unmatched by other living forms,” If
you view this from Qunawi’s perception of the Divine Names, the
Essence of God (Dhat) is the ultimate source of all names and all
realities, (Dogan, A. F. 2014).
CONCLUSION
This
article enables every approach to man’s creation and existence
to be incorporated into a single entity in Tawheed, through the
Divine Names and Attributes of God. By viewing God’s existence
in the cosmos and the creation of Adam, a proportionate meaningful
balance is established between the Creator and the Created (Adam), in
a practical and realistic manner. Therefore, the creation of Adam in
God’s likeness is the result of His Divine Names and Attributes;
Manifestation of Himself, through His Sunnah, in the form of a
“master-plan” initiated by Him Himself.
Like
our thumbprints, no one shares the same thumbprint. Like your
genes and chromosomes, they all exist and transform or mutate in
accordance with circumstances and situations. You are what you
are. You are a manifestation of His Divine Names and
Attributes, in a continuing evolutionary process, already established
the moment God created Adam.
If
we adopt this approach,
all sciences and research dealing with human existence and behaviour
can now be linked to the Divine Names and Attributes of God, in
varying shades of evolution. It
can now come under a single platform based on Tawheed. (Mokhtar
Stork, 21 April 2022/19 Ramadhan 1443). This
work is licensed under the Creative Commons Attribution-NoDerivatives
4.0 International License. To view a copy of this license, visit
http://creativecommons.org/licenses/by-nd/4.0/.
