Why does the Quran consider some human attributes as divine?

The Holy Quran, as the divine revelation, offers a profoundly unique and insightful perspective on the human being's status and capabilities. When discussing human attributes in relation to divine attributes, it is crucial to approach this topic with precision and nuance. The Quran unequivocally does not consider human attributes to be inherently divine, as this would contradict the fundamental Islamic principle of Tawhid, the absolute Oneness and incomparability of God. Allah is One, unique, and without partners, and His attributes are infinite, absolute, and eternal. However, what the Quran does articulate is that humanity possesses an extraordinary capacity and potential to reflect and manifest the perfect divine attributes within their own being. This reflection does not imply that humanity or its attributes become divine; rather, it signifies a path towards perfection through self-purification and emulation of divine characteristics. This perspective not only emphasizes the dignity of humankind but also delineates a clear trajectory for its spiritual and moral development, guiding humanity towards the loftiest levels of human excellence. The root of this unique capacity lies in the very manner of human creation. The Quran, in several verses, refers to the creation of Prophet Adam (peace be upon him), such as in Surah Sad, verse 72, which states: “And when I have fashioned him and breathed into him of My [created] spirit, then fall down to him in prostration.” This phrase, “breathed into him of My spirit,” by no means suggests that a part of God's essence becomes infused into humans, for Allah is transcendent beyond any division or fragmentation. Instead, this expression denotes a special connection, a sacred and divine infusion that bestows upon humanity unique and elevated capacities. This “breath” grants humans the power of intellect, will, choice, the ability to love, and the comprehension of truths. It is precisely for this reason that humanity gains superiority over other creations and becomes worthy of the esteemed position of “Khalifa” (vicegerent) on Earth. In Surah Al-Baqarah, verse 30, Allah says: “And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority (khalifah).’” This status of vicegerency, meaning representation of God on Earth, places a weighty responsibility upon humanity. A vicegerent must reflect the attributes of the one they represent, within their own capacity and limitations. As God's vicegerents, humans are tasked, to the fullest extent of their human perfection, with manifesting justice, mercy, knowledge, wisdom, and other perfect divine attributes in their individual and communal lives. This unique capacity distinguishes humans from other creatures and enables them to be a mirror reflecting the attributes of the Creator. This ability allows humans to embark on a path of growth and elevation, nurturing this divine breath within themselves in the best possible way through self-purification and adherence to divine teachings, thereby reaching high spiritual stations. One of the most significant aspects of this reflection is articulated through the “Asma al-Husna,” or the Beautiful Names of Allah. The Holy Quran repeatedly references God's perfect attributes, such as “Ar-Rahman” (The Most Gracious), “Ar-Rahim” (The Most Merciful), “Al-Ghafur” (The All-Forgiving), “Al-Hakim” (The All-Wise), “Al-Aleem” (The All-Knowing), “Al-Adl” (The Just), “Al-Karim” (The Generous), “As-Sabur” (The Patient), “Al-Haleem” (The Forbearing), and many others. These attributes serve not only to introduce God but also as a blueprint for human spiritual journey and conduct. The Prophet Muhammad (peace be upon him) famously said: “Takhallaqu bi akhlaq Allah,” which means, “Adorn yourselves with the attributes of Allah.” This hadith beautifully and clearly indicates that the purpose of knowing divine attributes is not merely theoretical understanding, but primarily to implement and manifest these attributes in human behavior and character. For instance: * **Mercy and Forgiveness (Ar-Rahman, Ar-Rahim, Al-Ghafur, Al-Afuw):** Allah describes Himself in the Quran as the Most Merciful and Most Forgiving. Humans are likewise commanded to be merciful and forgiving towards fellow beings. In Surah Al-Imran, verse 134, those who suppress anger and pardon people are described as doers of good whom Allah loves. This verse clearly invites to forgiveness and kindness, which is a reflection of Allah's attributes of Al-Ghafur and Al-Afuw. Whenever a person can control their anger and forgive others, they are, in a way, manifesting the divine attribute of forgiveness within their being. This act not only brings inner peace to the individual but also strengthens social relations and fosters an atmosphere of solidarity and empathy. * **Justice (Al-Adl, Al-Hakim):** Allah is the absolute Just and infinitely Wise. Therefore, humans, in all their interactions – whether with themselves, others, or society – must uphold justice and fairness. In Surah Al-Ma'idah, verse 8, Allah states: “O you who have believed, be persistently Qawwameen (maintainers of justice) for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” This verse explicitly emphasizes the necessity of upholding justice, even towards enemies, which is a manifestation of Allah's attribute of Al-Adl and a guarantee of a society's stability and well-being. * **Knowledge and Wisdom (Al-Aleem, Al-Hakim):** Allah is the All-Knowing and All-Wise. Humans, by virtue of their fitra (natural disposition) and intellect, are always in pursuit of knowledge and are encouraged to acquire it. Seeking knowledge, contemplation, and reflection on creation are all ways of approaching divine wisdom and knowledge within human capacity. Acquiring knowledge and utilizing it for righteousness and salvation is itself a manifestation of the divine attributes of Al-Aleem and Al-Hakim. * **Sustenance and Generosity (Ar-Razzaq, Al-Karim):** Allah is the Sustainer and the Most Generous. Humans, in return for the blessings bestowed upon them, should be generous and supportive of those in need. Giving charitably, hospitality, and spending in the way of Allah are all manifestations of Allah's attribute of Al-Karim within human beings, which not only brings blessings to the individual's life but also helps eradicate poverty and deprivation from society. This reflection of divine attributes is not merely a theoretical discussion; it is directly linked to the very purpose of human creation and their responsibilities. Humans were created to worship God, but worship in Islam is not confined to rituals alone. Worship encompasses all aspects of life that are in alignment with divine pleasure. Establishing a just society, filled with mercy and compassion, striving for knowledge, serving creation, and improving the Earth are all forms of worship. When a human being adorns themselves with divine attributes, they can best fulfill their role as God's vicegerent and strive for order and rectification on Earth. This responsibility not only brings spiritual peace and success in this world and the hereafter to the individual but also significantly contributes to the improvement and advancement of human society, paving the way for the emergence of a virtuous and ideal community. Despite all these interpretations, it is crucial to always remember that human attributes can never be synonymous or equal to divine attributes. God's attributes are eternal, infinite, perfect, and intrinsic to His essence, whereas human attributes are finite, relative, imperfect, and acquired or cultivated. Human mercy, however vast, cannot compare to God's boundless mercy. Human justice may err, but divine justice is absolute. This fundamental difference preserves the boundary between the Creator and the creation, preventing any form of shirk (polytheism) or kufr (disbelief). The goal is to strive for human and moral perfection by emulating and approaching these absolute attributes, not claiming divinity for oneself or one's attributes. This is a path of movement towards perfection, not the attainment of the essence of perfection itself. Humanity is like a mirror that can reflect divine light, but it is never the source of the light itself. This precise distinction forms the cornerstone of Islamic monotheism (Tawhid) and prevents any form of exaggeration or misinterpretation. Ultimately, by articulating this unique human capacity to reflect divine attributes, the Holy Quran invites humanity to an inner and outer journey: a journey of self-cultivation, spiritual purification, and striving to manifest the best moral qualities within one's being. This perspective imbues human life with deep meaning, outlining its ultimate purpose as attaining proximity to God through adorning oneself with noble character and fulfilling the responsibilities of divine vicegerency. This is not only a source of human honor and dignity but also a constant reminder of their accountability towards the Creator and other creatures. It is an endeavor to become a clearer mirror that can reflect the light of divine attributes into the world, thereby achieving one's own well-being and contributing to the prosperity and betterment of the Earth and establishing a society based on noble divine values.