God created man like other creatures, but with special abilities. Rahman describes man as an individual, a natural creature, just like other animals. God gave man a special ability to procreate; Rahman states, Man produces an extract, sulala, which undergoes a creative process when injected into the womb.
The relationship between God and man was established during creation; God created man and gave him a special ability to procreate. Procreation is, therefore, a responsibility given to man by God (16). Considering this responsibility, it is wrong to take a life since God expects mankind protect a life and not to destroy it.
Rahman identifies a significant difference between man and other creatures. After man was created, God breathed his own spirit to him. This has not been stated when God was creating other creatures. The Quran does not support the doctrine of mind-body dualism that separates the soul and body. These radical doctrines are found in Christianity, Hinduism and Greek philosophy.
Man is not composed of two substances or body and soul. This implies that man is one body and soul cannot be separated. It also means that God expects man to act as one and He will judge a man as one being (17).
God gives life to others and expects mankind to do only life enriching activities. Protecting the life of others is achieving one of Gods attributes. Denial of life has been condemned as one of the greatest evils and is not compatible with human nature. God expects humankind to enjoy and appreciate the wealth as Gods blessings. However, acquisition of wealth should only be done ethically, in a way that is not putting others in trouble.
The story of creation shows God believed in man and intended him to be great. His intentions were to create an assistant or a deputy on earth; this shows that God had a lot of trust in man as His creation. The Quran suggests that angels protested about the decision by God to put an assistant on earth. The angels suggested that man was going to shed blood and work mischief on earth.
According to Rahman, God did not deny the allegations made by the angels but He insisted that He knew something they did not know. God initiated a knowledge competition between Adam and the angels where they were to name things and describe their nature.
Adam won the competition indicating that he had an extraordinary capacity for creativity. God asked all angels to honor Adam and acknowledge his superiority. All the angels except Satan obeyed; Satan became a rebel working against God.
It is undoubtedly that God created man and gave him an extraordinary mind. The intention was to create a creature with a close resemblance and ability to Himself. Gods intentions were to create somebody who could perform His duties and watch over other creatures on earth. According to Quran, it is important for man to execute the will of God on earth; all Gods responsibility on earth should be carried out by man.
God expects man to observe, judge and act positively on earth. It follows that all other creatures are under mans command. God expects man to take care of His creation and to reap benefits from those creations. The contemporary activism concerning living creatures and natural environment is meant to carry out gods work (18).
According to Rahman, mans life on earth is an unceasing moral struggle. God has subjected man to moral struggle in order to test his ability and to reward his efforts. In this struggle God is available for assistance on condition that man puts the necessary effort. God expects man to struggle on earth, to put adequate effort on everything he does. He expects man to ask for help only after applying enough effort.
God has charged humans with this struggle because he is a unique creation. The sole purpose of man is to fulfill his mission as Gods vicegerent. The mission of man on earth is to create a social order; the Quran describes this as trust.
Further, the Quran suggests that man has not yet fulfilled his mission; mans work is unending. This teaching encourages man to work hard and become successful. Positive results imply that Gods work has been done.
According to Rahman, the primary objective of the Quran is to establish a workable social order on earth. Maintaining justice and ethics in the social order is the fundamental responsibility of man on earth. Gods expects mankind to read, understand and act according to Qurans teaching. Rahman suggests that this will automatically create a viable social order on earth.
Every human being exists in a society that with others. The concept of human action is only relevant within a social context. God expects mankind to coexist with each other. God expects man to live ethically and be just to other humans; this is the main characteristic expected by God in the social order (36).
The Quran is clear on the verdict of lack of coexistence and inability to maintain the social order. The fate of important figures like Pharaoh is a basic account of self destruction. Individuals and societies are eventually destroyed when they lack the ability to live with others. God also promises to destroy the wicked, those who oppress His creation, and those who decline doing His work.
According to Quran, God is always the third party whenever two humans associate. Ignoring God as part of the relationship is done at the individuals risk. The Quran describes God as the one who knows everything on earth and in heaven.
The whole idea is that God is always present whenever there are two or more people. He listens and knows all the secrets and conspiracies. This teaches man not to plan evil on others, not to treat others with revulsion and to always plan good for others (37).
Rahman highlights the frequent Quran reminder that God is ever wakeful. God sits on a everything and everywhere.
The Quran suggests not a single atom escapes His view. The ability of God to watch and witness human activities is a constant reminder of the good expectations from God. The Quran intends the world to be an ethical, egalitarian social order that gets rid of all imbalances. God expects people to treat others as equals.
God is against the frequent economic disequilibrium and inequalities witnessed in the contemporary world. The Quran teaches against polytheism and the gross socioeconomic differences.
Rahman argues that the two evils are responsible for societal segmentation, and were once prevalent in Meccan society. God intends the society to one, bonded strongly by its beliefs and God. God expects all people to worship one true God and live as one unit (38).
Economic disparities have been persistently criticized in Mecca because they were hard to correct. According to Rahman, economic disparities had to tribal rivalries, enmity and vengeance.
Economic disparities have been associated with other evils including abuse to women, girls, orphans and slaves. The weak were severely in Mecca; these included the slaves, minor and insignificant tribes and women. There were lots of fraudulent monetary activities in the society that left some people as utterly poor and others very wealthy (38).
It is Gods intention for man to live happily and comfortably. God is against any exploitation of the weak by the powerful people. The Quran is against slavery and tribal fights and differences. God is not against wealth accumulation but is against unethical practices in commercial activities.
God expects the entire society to be comfortable with each other. Quran asserts that wealth accumulation keeps people preoccupied until the time they die. In addition, wealth does not bequeath the eternal life; it is not an assurance of a comfortable afterlife. It is clear that the punishment for callous and miserly people is hutama or Gods fire.
The Quran teaches determinedly on bitter relationships between the rich and the poor in the society. The weak are likely to accuse the rich of leading them astray (115). Quran advocates that all humanity share the same parents, Adam and Eve, and therefore, brotherhood is a basic heritage for all people. Quran, therefore, calls for peaceful coexistence among all people regardless of their economic capabilities.
Superiority in Islam is not a virtue given by birth or ancestry; it is given by righteousness and devotion to the word of God. All events shared by Muslim brotherhood are expected to give people an opportunity to see others as equals. God expects people to use this opportunity to get rid of all forms of discrimination among the humans.
The Quran is meant to unite all people regardless of their color, ranks, origin, nationality and language. All people are equal before God; superiority can only be viewed by piety and good actions. The concept of unity of humanity has changed and civilized the world; it is stated in the Quran that mankind is a single nation.
The Quran teaches the importance of prayers among the people. God expects humans to come together for prayers to express their gratitude. Brotherhood among the Muslims has been a significant unifying factor in the history of mankind. In the course of prayers, God expects people to share, show their love, comfort each other and embrace each other as close companions.
These actions are expected to preach peace and eliminate all forms of discrimination. is universal and one of the most successful ideologies in the modern world.
The guiding principles associated with this ideology are derived from the Quran. The measure of a person is not by his race, rank, wealth, tribe or worldly power; it is by his observance of the teachings of Quran. The unity of the entire mankind is the ultimate teaching of the Quran.
Rahman observes that God does not like arrogant or boasting individuals. He expects mankind to help other people in their times of need. Quran encourages people to be good to orphans and needy neighbors. Man is expected to treat strangers with respect and not be proud or boastful. God forbids evil, rebellion and indecency.
The Quran encourages people to practice justice and feed the orphans, beggars and captives. God is said to take account of everything and expects man to be courtesies. Humans are expected to abhor evil and to practice good to benefit others. People are expected to work together in groups, and be more successful (75).
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