Nineteenth in a Series
The last four articles looked at God, Allah, some of their similarities and differences, and implications. We covered some differences in morality between societies oriented toward God and Allah—what Greek philosophers called First Cause. Today, we’ll begin looking at some implications for creation and man, building on the information from the previous articles in this series. Along the way we’ll also pick up some aspects of the remaining areas of existence and knowledge related to First Cause.
Today, we’ll begin moving into who Man is, and the nature he possesses. This article reviews man’s nature coming from the Bible and Qur’an. The next time we’ll take a more philosophical view of the same topic. One item common to Christianity, Judaism, and Islam is that God is the creator of everything that has ever been created. With this frame of reference, we’ll begin with what the Bible says about Man and his nature. The Bible quotations come from the Authorized King James Version, and the Qur’an references are from Pickthall’s book on the meaning of the Qur’an.[1]
Man in the Bible
Man’s creation in the Bible occurs in Genesis, Chapter 1 and reads as follows;
“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” (Gen. 1:26-8)
Man’s creation comes last in Genesis 1, and this event’s order matters. First, unlike the rest of creation, God created man in His own image and likeness. Man’s creation and nature came first. Second, God gave Man dominion over the things of the earth. Dominion is lawful authority granted to another by a sovereign. God is sovereign over all creation by virtue of His act of creating it. Creation is His. Therefore, Man’s dominion is not innate, but rule with limited power through God’s grant. It is the difference between owning and possessing.[2] God did not give man dominion over the earth itself, only the things of the earth. We see that in the following verse.
“The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land.” (Lev. 25:23-4)
Right of Use
God’s dominion is man’s right to use what God created. Just like God, man also has the right to keep what he creates. We see this in the following;
“Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.” (Eccl. 5:18-9)
“I know that there is no good in them, but for a man to rejoice, and to do good in his life. And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.” (Eccl. 3:12-3)
Man owns and possesses those things created through his labor, whether directly through that labor or indirectly using money. Money, at its most basic level, is a store of value representing man’s labor.
Man is uniquely created. As the Son is the image of the Father, so man is the image of the Son. But this is not meant as a physical resemblance. “For the image of God is His Word … the image of the Word is the true man, the mind which is in man.”[3] Because, “man is made principally for the knowledge of God.”[4] “God in man; man in God.”[5]
Implications for man’s nature includes; (1) we have a need to know ourselves, (2) we all share an equality of nature, (3) we all have choice, and (4) we’ve all been given freedom. [6]
Image and Likeness
As to Man’s nature, Thomas Aquinas draws a distinction between likeness and image;
“Augustine says, ‘Wherever you have an image you have a likeness, but wherever you find likeness you do not necessarily find image.’ This shows that the idea of image involves likeness, and the ‘image’ adds something to ‘likeness’ … But man is both said to be ‘the image’ because of his likeness to the original, and ‘after the image’ because the likeness is imperfect.”[7]
He concludes Man contains the Creator’s image within three separate stages as follows;
“But things are likened to God, first and most generally in so far as they are; secondly in so far as they are alive; thirdly and lastly in so far as they have discernment and intelligence. It is these latter, as Augustine says, which are ‘so close in likeness to God that there is nothing closer in all creation.’ Thus it is clear that only intelligent creatures are properly speaking after God’s image”[8]
Reason was given to Man alone and it is through this intelligence and ability to discern that Man has a likeness to his Creator.
We are to use this image to discern good from evil—as God is good. By understanding good, we know Him better. God is love, and grace about love. Man is most aligned with this image when loving God, himself, and his fellow man, an alignment Man must himself choose.[9]
Man’s Creation in the Qur’an
Within Islam Allah is responsible for all of creation. From the Qur’an, “He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knows all that enters the earth and all that emerges therefrom and all that comes down from the sky and all that ascends therein; and He is with you wheresoever you may be. And Allah is Seer of what you do. His is the Sovereignty of the heavens and the earth and unto Allah (all) things are brought back. He causes the night to pass to day, and He causes the day to pass into night, and He is Knower of all that is in the breasts.” (S57, 4-6)
Allah’s creation includes man, although there are several different versions for how Allah created man within the Qur’an. In some instances it is from fluid, another a clot, and another black mud; but the how doesn’t matter nearly as much as man is part of Allah’s creation. One verse regarding the creation of man follows: “Does man think that he is to be left aimless? Was he not a drop of fluid which gushed forth? Then he became a clot; then (Allah) shaped and fashioned and made of him a pair, the male and female. Is not He (who does so) able to bring the dead to life?” (S75, 36–40)
Allah and Man
So both Allah and God are responsible for the creation of everything that has ever been created. However, man’s purpose differs significantly within Islam. These differences include: (1) Allah created man only to worship and obey Allah, (2) good works matter, but they matter only in that the actions are in obedience to Allah’s will, and (3) that all mankind does not possess the same nature, and therefore all do not possess the same rights. In addition, most of Islam does not believe in man possessing free will. Qur’an verses regarding each of these areas follow below.
There is no relationship between man and Allah as exists between man and God. Instead man is Allah’s slave, created solely for the purpose of worshiping Allah. Indeed man cannot know Allah; He is inscrutable.
“I created the jinn and humankind only that they might worship Me.” (S51, 56)
“There is none in the heavens and the earth but comes unto the Beneficent as a slave.” (S19, 93)
“The (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace.” (S25, 63)
Free Will
Although some sects of Islam recognize free will, most do not. In regards to man’s free will:
“And every man’s augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find open. (And it will be said unto him): Read your book. Your soul suffices as reckoner against you this day.” (S17, 13-14)
Doing Good Works
Good works matter within Islam, as they are necessary for salvation. But the basis for those actions is obedience and not love – even for acts of charity.
“Then as for him whose scales are heavy (with good works), He will live a pleasant life. But as for him whose scales are light, The Bereft and Hungry One will be his mother (Hell).” (S101, 6-9)
“Lo! Those who believe and do good works, theirs will be Gardens underneath which rivers flow. That is the Great Success.” (S85, 11)
“A spring wherefrom the slaves of Allah drink, making it gush forth abundantly, because they perform the vow and fear a day whereof the evil is widespreading, and they feed with food the needy wretch, the orphan and the prisoner, for love of Him, (Saying): We feed you for the sake of Allah only. We wish for no reward nor thanks from you.” (S76, 6-9)
Inconsistencies
These beliefs present us with another inconsistency within Islam. As all things come about from Allah’s will, then men cannot elect to do anything except what Allah has willed –Allah’s will predetermines both man’s good works and bad. Compare this to the writing below by Clement of Alexandria on why bad things happen if God exists.
“[I]t was not He (our Creator) wished us to be persecuted . . . Accordingly, they unwillingly bear testimony to our righteousness, we being unjustly punished for righteousness’ sake. But the injustice for the judge does not affect the providence of God. For the judge must be master of his own opinion—not pulled by strings, like inanimate machines, set in motion only by external causes. Accordingly he is judged in respect to his judgment, as we also, in accordance with our choice of things desirable, and our endurance.”[10]
This leads to another moral dilemma within a society based upon Islam’s principles. The primary role of governance using Biblical principles is administering justice, the virtue of providing each man what is due him. However, if all comes about by Allah’s will, then how can there be any justice outside of Allah’s will? Can we find justice for actions that are the result of such a will? If not, mustn’t one resign themselves simply to accepting another’s actions as right as those actions must be Allah’s will? In brief, can any human governance achieve justice with such a foundation?
Man’s Nature
There is one final topic to mention concerning man’s nature. Within Islam while man was created by Allah, not all mankind has the same equality of nature; and as not all share the same equality of nature, not all possess the same rights. There are several verses within the Qur’an for this area. Listed below are just a few.
“And Allah has favored some of you above others in provision. Now those who are more favored will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny?” (S16, 71)
“Men are in charge of women, because Allah has made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah has guarded. As for those from whom you fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them! Allah is ever High Exalted, Great.” (S4, 34)
“O you who believe! Choose not disbelievers for (your) friends in place of believers. Would you give Allah a clear warrant against you? Lo! The hypocrites (will be) in the lowest deep of the Fire, and you will find no helper for them.” (S4, 144-5)
“Lo! Those who believe, and those who are Jews, and Sabaeans, and Christians—Whosoever believes in Allah and the Last Day and does right—there shall no fear come upon them neither shall they grieve.” (S5, 69)
Rights
Biblical principles point to all men sharing the same equality of nature as we are all Adam’s descendants; we therefore all have the same basic natural rights as these also came from our Creator through man’s nature. Within Islam all are not equal, rather, some are more equal than others. The group one is a part of determines the rights one possesses. From the verses above there are differences in man’s equality of nature noted between several different groups; between believers in Allah and those who do not, differences between men and women, and even differences between those who believe in Allah.
Islam represents a form of collectivism, a belief in group rights and not individual rights or liberty. However, it does differ from other forms of collectivism in that the end is different. Society’s end with Islam relies upon the expressed will of Allah as given through the revelations within the Qur’an. The church and the state are not separate; they are one – as are the military, law, civics, etc. All are Islam, and all exists to serve Allah. The state and church represent Allah’s will on the earth – the state and church are therefore one. Those who believe one can bring a republican form of government as we know it to an Islamic state simply do not have enough understanding to know what they are talking about. We’ll cover this in a later article picking up the topic of freedom. Freedom exists within Islamic society, but it is different.
Knowledge
Before we end, a brief word about knowledge. God is the source of all creation, including man. Within Christianity, God has being, nature, essence. We can know God through understanding; His creation, ourselves, and what He reveals to us about Himself. To know our purpose, and His will for us, revelation provides us with knowledge of Him—as First Cause. The knowledge coming from Him must therefore be Truth. Other truths may exist, but they must be consistent with His Truth. In the words of Clement of Alexandria once again:
“One speaks in one way of the truth, in another way the truth interprets itself. The guessing at truth is one thing, and truth itself is another. Resemblance is one thing, the thing itself is another. And the one results from learning and practice, the other from power and faith.”[11]
“The way of truth is therefore one. But into it as into a perennial river, streams flow from all sides.”[12]
The above presents several significant differences for one holding Islam’s tenets. First, Allah is inscrutable; man cannot know Allah. We only have knowledge of Him from His actions, but those actions are not a part of His nature. Second, Allah’s will changes over time. There is no guarantee His will one day will be the same the next. So how can one know truth? Third, what relationship exists is in the form of master and slave; so understanding is not important—only acceptance and obedience matter.
Footnotes:
[1] Pickthall, M. M., The Meaning of the Glorious Qur’an, amana publications, 1999.
[2] Webster, Noah, American Dictionary of the English Language, 1828, Foundation for American Christian Education, 1999.
- Possess – (2) To hold; to occupy without title or ownership.
- Own – (2) To have the legal right to, without the exclusive right to use.
[3] Roberts, Alexander, Rev. and Donaldson, James, The Ante-Nicene Fathers, Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), Vol. 2, p.199, Wm. B. Eerdmans Publishing Co., 1989. Protrepticus X.
[4] Ibid, p. 495, The Stromata, VI VIII.
[5] Ibid, p. 271, Paedagogus, III, I.
[6] For more, see Wolf, Dan, pp. 59-63, The Light & The Rod: Why Biblical Governance Works, Living Rightly Publications, 2020.
[7] Aquinas, St. Thomas, Summa Theologicae, Vol. 13, p.51, McGraw-Hill Publishing Co., 1970. 1a, 93, 1.
[8] Ibid, Vol. 13, p. 55, 1a, 93, 2.
[9] For more, see Wolf, Dan, pp. 148-9, The Light & The Rod: Why Biblical Governance Works, Living Rightly Publications, 2020.
[10] Roberts, Alexander, Rev. and Donaldson, James, The Ante-Nicene Fathers, Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), Vol. 2, p.423, Wm. B. Eerdmans Publishing Co., 1989. The Stromata, IV, X.
[11] Ibid, p.308, The Stromata, I, VII.
[12] Ibid, p.305, The Stromata, I, V.
