RELATIONSHIP

Every creature has common semblance with every other creature and is related to one another for one or the other reason that provides a basis of mutual relationship between them. Just as the soul enshrined in Adam is operative in every man and the stimuli of the soul, responsible for production of the senses, help him to live through sentiments and emotions and enables him to experience feelings of all sort including feelings of delight and joy1 grief and anguish. Similarly, an ant also possesses the various emotions and expresses its feelings in different ways. Just as man strives and struggles for the means of livelihood an ant also remain busy for the same. A fly, too, struggles and a mosquito also makes efforts in this regard. If the aspect of man's imparting training to his offspring’s is taken into consideration then our observation confirms that every living creature is painstakingly occupied in rearing and bringing up its young ones. A lion trains and rears its cubs to develop their instincts and inherent qualities. A cat too teaches its young ones all the tricks and methods that are essential for getting the means of livelihood. If man claims it supremacy that he is intelligent then it has been observed that other creatures also possess wisdom and intellect. This is altogether a different issue that the degree of intellect in one species is more than in the other one.

It is the holy proclamation of Allah, the most exalted that we inspire to bee. Now for inspiration or to receive revelation one who is inspired or is the recipient of the revelation, is required to be sensible, obedient and must have the ability to contemplate. And after understanding the meanings of the message inspired must be able to act in accordance with the inspiration received. When the proclamation regarding inspiring the bee is studied this thing is clarified, in the first place, that the bee possesses intellect, ability to understand the meanings of the inspiration. If man is declared superior to other species on the basis of intellect than a bee should also be declared superior to others because the bee also possesses sagacity of understanding. The Crux of this discussion is that only knowledge, wisdom, sagacity, intellect and reason is not the basis of man's superiority over other species.

Everything that exists in the universe is kinetic, alive and therefore possesses consciousness. It has senses to meet the demands of life, has the ability to adjudge what is good or bad for it. If man experiences the cold a cat also reacts to cold. If man knows how to protect himself from cold whether by building houses or by wearing warm woolen clothes then a cat also knows different ways to guard itself from cold weather. Then what is the supremacy that is enjoyed by man and what is the vicegerency that has been granted to man because of his supremacy over other creatures. Contemplation in the Holy Books leads us to conclude that man's actual supremacy is because of that knowledge which was granted to him by God, the most wise and has been termed as 'the Knowledge of the Names'. When we compare the angels with man it is observed that man knows the secrets of the Elohistic Appellation which have been kept secret even from the most exalted angels. Here this also should be clearly understood and borne in mind that by teaching the Knowledge of the Names, God does not bestow the ability to assign names to various things of the universe. It is not so that man can call a tree, a tree, a dove, a dove, and a lion a lion. This tantamount to belittling the knowledge granted to man. Reality never changes, it always remains same. Reality is invariant. If the Names are taken to be the names of the worldly things then every individual of the human race would have had only one name for each thing and that one name would have been used for identifying that particular thing by every one in every language. In the light of this assumed definition we couldn't have words like 'darakht' or 'shajar' (name of tree in Urdu language) for tree. This would not have been possible at all. Names, in fact, are indicative of those attributes of God which in the form of Attributive Lordship are responsible for creation. The Knowledge of the Names is that knowledge which represents the creative formulae of the universe. The Elohistic Appellations is that knowledge and insight which enables us to explore that realm which is the realm of revelations pertaining to the unseen, a realm where the secrets of nature exist; the secrets that are the basis of the whole universe.

It is the holy proclamation of God, the most gracious, 'We offered Our Trust to heavens, mountains and the earth. All submitted that we cannot bear it because we know that if we accepted this responsibility we will disintegrate and will be annihilated.'

Besides other things this verse also clarifies this thing that as a matter of law every existent of this universe has a conscious whether it is the heaven, the earth or the mountains. Denial or acceptance itself is a proof that one who is capable of refusing or accepting something is ordained with consciousness. If the mountain, ordinarily considered as lifeless and inanimate object composed of rocks had no sensibility, reasoning, understanding and cognition of its abilities and capabilities then how could it have been possible that it could have refused to undertake the responsibility of accepting the Trust offered by God Almighty saying that I am unable to bear this burden of responsibility and if I accepted it I shall disintegrate. Deliberation further clarifies that stone and rocks also have the ability to listen just as man enjoys the faculty of hearing; they too possess the thinking ability just as man does and they can speak as well, just as man is versed with the act of articulation. Our approach towards the Quran verses should be like that one, which we exercise towards logical or philosophical reasoning. For having access to the inner most recesses of meanings of Quran words we have to have faith and belief that whatever is stated in the Holy Quran is the word of the Supreme Lord God.

It is something to be taken into consideration with great care that if a stone can speak, hear, has knowledge of its abilities, enjoys cognition of itself without having any misunderstanding about its capabilities and its judgment is by no means far off than accuracy then how can man be superior to it This also is stated by God, the most wise, that man accepted to undertake this Trust, indeed man is ignorant, unjust oppressor. This clearly indicates that the heavens, the earth and the mountains are neither ignorant nor unjust whereas man is both ignorant and unjust because by every rule of logic he without giving it a thought as to whether he would be able to fulfill the requirements of the Trust reposed in him or not, he accepted to undertake it. It was only his short-sightedness and folly of highest order that he accepted to undertake the Elohistic Trust. Since he has the honor of accepting the Elohistic Trust to his credit therefore he is qualified to be the most superior creature of the universe. But this thing should be clearly understood that for enjoying this supremacy one should be aware of the trust reposed in him. If one is not aware of the trust reposed in him by Allah, the most exalted, then he can not be declared as the most eminent of the created beings. His ignorance would render him one of the lowest of all creatures and the same is the verdict of Allah that man without proper awareness of the trust reposed in him and the knowledge required to meet the obligations of the trust would be amongst the group of ignorant and unjust oppressors. And he cannot be considered a superior creature in comparison to the others.

Man is required to equip himself with the Elohistic Knowledge; the only qualification of his vicegerency to Lord Creator and the distinguishing feature of his supremacy over the other creatures of the universe otherwise he would remain amongst the most degraded and inferior creatures.