In the Name of God Most Gracious, Most Merciful
All Praise be to God, the One and Only, who created man in His Image, and raised him to great height. Peace and Blessings be upon the Prophet Muhammad, who was sent as a mercy to creation. Blessings be also upon the Prophet’s Family and His Companions.
Realisation is an awakening. It deals with perception. Without it according to Chittick (1998), “people are simply transmitters or arm-chair theorizers or dreamers.” He quotes Ibnu Arabi response on the subject through Abu Yazid, the Sufi, who states: "You take your knowledge dead from the dead, but we take our knowledge from the Living who does not die."
The creation of man has always been an interesting subject. There are countless theories concerning it. Were we created by “aliens”? Do we just pop-up into existence and then disappear from the face of the earth? Religions in turn will offer you many perspectives. Then we have scientific research on humans. These range from genes, chromosomes and behaviour resulting from a variety of factors. At the end of the day, we are no better off from where we began, because every theory or answer only reflects one aspect of our curiosity or imagination. It does not solve the question of who we really are?
Maybe we will wait for some alien to visit us again or find some galaxy to provide us with proof that we came from it and it is our final destination. Why is it so difficult to accept an Infinite God? You need proof! Have we ever proven anything conclusively through human intelligence or science?
Alienists could call God an alien because the Islamic definition of God most certainly produces someone out of this world. However, they are unable to do so because they are still waiting for Him to turn up! Hopefully, someone from the past with all that technology they speak about will turn up from some distant planet. In the meantime, followers of countless religions are unable to reach agreement having just One God will help reduce his workload, just Abraham did in reaching a conclusion.
The purpose of this article is to unify all perceptions based on the Unification of Everything in God (Tawheed), through His Divine Names and Attributes. The creation of Adam in God’s likeness, based on God’s position, His Essence, His Divine Names and Attributes, provides us with a perception of man’s inception as a manifestation of God Himself.
INEVITABLE REALITY
The Inevitable Reality is God. According to Chittick (2002), the Divine names are the traces of all the Divine attributes and qualities that become manifest in creation.
“Indeed, Our word to a thing when We intend it is but that We say to it, "Be," and it is," (Surah Nahl 16:40).
When viewed in terms of our relationship to God, The Inevitable Reality lies in Submission to Him. It is the very heart of Islam. The word “Islam” denotes "surrender," or "submission," to God. This Inevitable Reality represents God’s Essence and Attributes, His Divine Names and Attributes.
Narrated Abu Hurairah (r.a.): The Prophet (s.a.w.) said, “The dead person ends up in his grave, then the righteous man is made to sit up in his grave with no fear or panic. Then it is said to him: ‘What religion did you follow?’ He said: ‘I was in Islam.’ It is said to him: ‘Who is this man?’ He says: ‘Muhammad the Messenger of God. He brought us clear signs from God and we believed him.’ It is said to him: ‘Have you seen God?’ He says: ‘No one is able to see God.’ Then a window to Hell is opened for him, and he sees it, parts of it destroying others. Then it is said to him: ‘Look at what God has saved you from.’ Then a window to Paradise is opened to him, and he looks at its beauty and what is in it. It is said to him: ‘This is your place.’ And it is said to him: ‘You had certain faith and you died in that state, and in that state, you will be resurrected if God wills.’ And the evil man is made to sit up in his grave with fear and panic. It is said to him: ‘What religion did you follow?’ He says: ‘I do not know.’ It is said to him: ‘Who is this man?’ He says: ‘I heard the people saying something and I said it too.’ Then a window to Paradise is opened to him, and he looks at its beauty and what is in it. It is said to him: ‘Look at what God has diverted away from you.’ Then a window to Hell is opened for him, and he sees it, parts of it destroying others, and it is said to him: ‘This is your place. You were doubtful; in this state you died and, in this state, you will be resurrected, if God wills,” (Sunan Ibnu Majah, Vol. 5, Book of Zuhd, Hadith 4268). [Death: The Inevitable Reality. amrayn.com. (2016, January 22)].
THE UNIFICATION OF EVERYTHING IN GOD
· [That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration. (Surah Isra 17:77)
· “There is not to be upon the Prophet any discomfort concerning that which God has imposed upon him. [This is] the established way of God with those [prophets] who have passed on before. And ever is the command of Allah a destiny decreed,” (Surah Ahzab 33:38)
· “[This is] the established way of God with those who passed on before; and you will not find in the way of Allah any change,” (Surah Ahzab 33:62)
· “But never did their faith benefit them once they saw Our punishment. [It is] the established way of God which has preceded among His servants. And the disbelievers thereupon lost [all],” (Surah Ghafir 40:85)
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.
For example, according to Arora, M. (2019, July 17), the following factors involve human development. These are confined to a specific aspect of human nature and limited in scope.
2. Environment.
3. Sex.
4. Exercise and Health.
5. Hormones
6. Nutrition.
7. Familial Influence.
8. Geographical Influence.
9. Socio-Economic Status.
10. Learning and Reinforcement.
11. Culture (added)
12. Religion (added)
PREORDAINED "IMAGE" OF MAN IN ISLAM
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 eponym 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
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)
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.
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.
