Vicegerency of Allah

Question: Allah Almighty has appointed human beings as His vicegerent, and through this, humans have been made superior to other creatures. Explain this in the light of spiritual knowledge.

Answer: If we analyze consciousness, we can explain it in this way: everything that is in motion, evolving, and undergoing developmental stages, possesses some form of consciousness. In other words, to be dynamic—growing, shrinking, flourishing, or perishing—means that a form of awareness is present. Whether influenced by heat, cold, or sound, these changes indicate a level of consciousness. As these states intensify, consciousness expands accordingly. This expanding consciousness signifies an increase in knowledge, which, in essence, is spiritual progression. From the time of Adam (P.B.U.H.), humanity has continuously advanced in intellectual, scientific, and spiritual dimensions. The knowledge Adam (P.B.U.H.) received is now reflected in the countless developments made by his descendants. The sciences, such as the discovery of fire, the use of tools, and the creation of communication technologies, have evolved step by step, which showcases humanity's progress. Human progress in acquiring knowledge demonstrates that consciousness can expand through intellectual effort and spiritual pursuit. This brings to light the distinction between humans and other forms of life. While all beings are conscious in some way, it is through intellectual and spiritual growth that humanity has surpassed other creatures in its understanding and shaping of the world. In this sense, the notion of Niyābah (vicegerency) refers to the capacity of humans to manifest the divine will through wisdom, insight, and the application of knowledge. As Allah Almighty has stated, He has created all things with proportionate compositions, allowing them to evolve. The growth and development in humanity’s intellect are part of the divine order. Humans, as Khalīfah (vicegerents) of Allah, are tasked with a special role. They are endowed with the ability to nurture, protect, and guide creation, a role granted by Allah's infinite wisdom. This vicegerency is not merely an earthly responsibility but a spiritual and intellectual one as well. Therefore, as humans progress in knowledge and awareness, they fulfill the divine purpose assigned to them as stewards of creation. The distinction lies in the fact that other species live according to a specific consciousness and instinct, whereas humans, as the trustees of Allah Almighty’s knowledge, continuously strive for innovation and development. These efforts are often fruitful. The outcomes of these endeavors invite contemplation, as through effort and struggle, humanity learns, creates, and distinguishes itself from other species. However, if any human nation or group refrains from reflection, their existence becomes akin to that of animals. Just as a goat lives in a certain pattern, similarly, a human individual or community may live and die following a limited set of ways. It is those individuals or nations who engage in intellectual exploration and seek out Allah Almighty’s signs that bring new things into being. Presently, the only nation that stands scientifically backward, both in terms of progress and knowledge, is the Muslim ummah.

Allah Almighty has made the earth, the heavens, and all that is within them subservient to humanity, and the formula for this subjugation is clearly outlined in the Qur'an, which has been made easy to understand.

"And We have made the Qur'an easy to understand for remembrance. Is there anyone who will take heed?"

The phrase "Is there anyone who will take heed?" implies that when a person reflects and contemplates the meanings of the Qur'an, understanding will come. Without such contemplation, the Qur'an will remain elusive. When the Qur'an is understood, the formulas within it related to the subjugation of the universe will also become clear. Looking at the progress of contemporary science, we see that every advancement is intrinsically linked to Allah Almighty's creation. No scientific progress has occurred—and none will ever occur—that is independent of the objects created by Allah. For example, electricity: its primary source is water, which is Allah's creation. To store and transmit electricity, wires are necessary, and the material used to make these wires is also a creation of Allah. Whether it is large machinery, small components, or even the smallest particles, they are all made from metals, which are created by Allah. In the same way, the progress of the world cannot occur without the involvement of Allah's pre-existing creations. When a person contemplates any of Allah's creations and furthers their understanding, it leads to the emergence of countless new things. For instance, despite iron's intrinsic potential to be transformed into thousands, even millions, of objects, it cannot change by itself. It requires the human being, the best of Allah's creations, to shape it into new forms. Allah has endowed humanity with the ability to continually innovate using His creations. In Sufism, this recognition of one's abilities is referred to as the self-realization or 'irfan of a person. Spirituality teaches us that a person's primary duty is to uncover the hidden powers within themselves and activate the potentials based on which they were created. Allah Almighty declares in the Qur'an, "Ahsan al-Khaliqīn" (I am the best of creators). This implies that, besides Allah, human beings also possess creative abilities. When they utilize these abilities, new creations come into existence. However, if a person remains unaware of these powers, the creations they bring into being may lead to destruction and hardship, rather than welfare and prosperity for humanity. This is because once a person becomes aware of their abilities, they realize that the true Creator is Allah, and the powers they employ to create are bestowed upon them by Allah. This is not a difficult concept. For example, fire has the inherent ability to burn. Wherever it is applied, it will consume the material. However, when a person understands the intensity of fire, its heat, and its capacity to melt substances, they can use it to create countless useful things. In the same way, when a person recognizes their own essence, the truth reveals itself: they are not merely a being of flesh and bone, but a manifestation of Allah's creative power. This concept is beautifully articulated by the Prophet (P.B.U.H.), who said that once a person comes to know themselves, they come to know Allah. To understand the Creator, one must first understand oneself. If a person does not recognize their own essence or is unaware of the divine abilities bestowed upon them, abilities that distinguish them from other creatures, they cannot truly know Allah. Spirituality teaches that those who internalize this lesson are shown, with their own eyes, that the form of Adam (P.B.U.H.) is not merely flesh and bone. In essence, this is a reflection of the attributes of Allah Almighty. Since Allah is the Creator, every attribute of His is a form of creation. Allah has granted humans the awareness that, as His vicegerents, they have the capacity to engage in countless forms of creation. Unlike other species, no other creature can enter these creative realms by its own volition. Therefore, humanity stands as the most exalted among all creations. However, if a person is unaware of these creative powers or does not strive to understand them, their status as the most honored of creation becomes nullified, and they lose their dominion over the earth and the heavens. In that case, they are even less than an ant or a mosquito. The concept of a spiritual guide, the practice of contemplation, asceticism, and discipline, along with reflection, all serve as steps leading to the realization that the human being is indeed Allah's vicegerent on earth. As His vicegerent, Allah has granted humanity the gift of using the divine powers entrusted to them. If a person fails to use or understand these powers, they do not fulfill their role as Allah's vicegerent. In common understanding, the terms "vicegerent" and "representative" imply that when a person acts as a vicegerent or representative, they are granted the authority of the one they represent. For example, a vice president of a country, though not permanent, temporarily holds the same powers as the president. This can be described as a transfer of authority from a powerful entity to another. The Quran mentions, "I am placing a vicegerent on the earth." This is followed by the command for angels to prostrate to the vicegerent, and the imparting of special knowledge to the vicegerent—knowledge not possessed by the angels—signifying that Allah, the Creator, temporarily bestowed His creative authority upon His vicegerent. As Allah is the Creator, His creative authority is central to His nature. By stating "the best of creators" (Ahsan al-Khaliqeen), Allah emphasizes that His creative powers have been entrusted to His vicegerent. Thus, those appointed as His vicegerents or representatives, by His will, can also exercise these creative powers. There are two ways in which these powers can be exercised: one is when a person uses these powers independently, without consultation; the other is when the person uses powers granted to them by someone else. In both cases, the process remains the same, but the difference lies in that the person acting as a representative will always keep in mind the will and pleasure of the one who granted the powers.

In the Quran, where the creative formulas are mentioned, the fundamental point that Allah Almighty has stated is found in the last verses of Surah Yaseen. Allah says that His command is such that when He wills something, He simply says "Be," and it comes into existence. This means that when Allah desires to create something, His will first contemplates the existence of that thing, and then this intention moves into action, commanding that thing to "be," and it manifests with shape and substance. The formula is established that when something is to be created, the outline, the features, and the essential requirements of that thing exist in the mind first. The mind then intends to bring them into existence, and as the intention deepens and gains movement, the thing that was once only in the mind comes into physical form. Allah says, "His command is such," meaning Allah’s mind, referred to in Sufi terminology as "Wajib al-Wujud" (the Necessary Existence). Before the creation of the universe, Allah’s mind (His command) contemplated the creation of the universe. The concept of the universe, with all its outlines, was present in Allah’s mind. The will of Allah, in this state, desired to manifest these outlines from within His mind. The will then moved, saying "Be," and thus the universe, which was previously in His mind, came into existence. This is Allah’s method of creation: what was in His mind was brought forth into manifestation through His will. The very life of Allah’s subordinate creations, which have been granted the ability to create, is a reflection of this process. Whether consciously or unconsciously, these creations too utilize this attribute of creation, echoing Allah’s own act of creation. When a person experiences thirst, the urge to satisfy it emerges within them. When this urge intensifies, the individual forms an intention to drink water. Upon the activation of this intention, the individual fulfills the need. Without the conscious intention accompanying the thirst, the individual would remain unable to quench it. Similarly, when an individual feels hunger, the corresponding demand manifests in their mind. This demand implies that the mental images and characteristics of potential sources for satisfying hunger are imprinted in the mind. In its most direct form, this is articulated as the mind's desire to consume something in order to alleviate hunger. This aligns with Allah’s will—that food should be consumed for the fulfillment of this need. The desire, in this context, represents the intention. When the mind forms the intention to address hunger, the corresponding objects of satisfaction emerge. The knowledge of what alleviates hunger is inherently understood, and the means to fulfill life’s needs through specific means constitutes a form of knowledge. This is what is referred to as the "knowledge of names." Two dimensions are involved here: the awareness of hunger and the understanding of what can alleviate it. This form of knowledge is not exclusive to humans but is also found within the animal kingdom. For instance, a goat instinctively knows that its hunger is assuaged by leaves, rather than meat, which is why it consumes leaves and avoids meat. Conversely, a lion knows that its hunger is satisfied by meat, not leaves, and thus seeks it out. This knowledge can take multiple forms: leaves or meat may both serve to satisfy hunger, and each can be employed based on the individual's choice. A human, possessing the capacity to recognize and utilize these resources, is capable of addressing hunger with both leaves and meat. The critical distinction lies in the awareness of one's options and the ability to employ them appropriately. The individual, in addition to the knowledge of how to relieve hunger and thirst, also possesses the awareness that, through the knowledge bestowed by Allah Almighty, they have the ability to utilize their own faculties. However, when it comes to creative formulas or equations, the approach remains singular. The distinction lies in the fact that Allah Almighty utilizes these formulas independently, in His absolute capacity as the Omnipotent, whereas the individual, operating within the framework of Allah’s creative equations, exercises their faculties to implement them. Allah Almighty has declared humanity as His vicegerent and granted it the authority over creative formulas. To manifest this authority, Allah has stated in the Quran that everything in the heavens and the earth, and everything within them, has been made subservient to humans. The moon, the sun, and the stars have been made subject to human control. The creative formulas that compose humanity are also affirmed by the Quran. Allah Almighty states: "Man was a negligible thing. We breathed Our spirit into him, and he became a talking, laughing, tasting, feeling being." Until the divine spirit was breathed into him, man held no significance; once the spirit entered, he became animated. This is further clarified by Allah's words: "You hear with My hearing, you see with My sight, you think with My mind, and Allah is encompassing everything. Allah is the beginning and the end, the manifest and the hidden." The key point is that humanity's significance arises only when the divine spirit operates within it. Without the spirit, man holds no worth; he is no more than a lump of clay. Concerning the spirit, the Quran mentions: "O Prophet (P.B.U.H.), they ask you about the spirit. Say, 'The spirit is by the command (Amr) of my Lord.'" In the Quran, Allah defines His command as such: when He intends something, He simply says "Be," and that thing comes into existence.