|15.29. "When I have fashioned him in due proportions and breathed into him out of My Spirit, then fall down prostrating before him (as a token of respect for him and his superiority). "|
فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُ سَاجِدِينَ
29. "When I have fashioned him in due proportions and breathed into him out of My Spirit, then fall down prostrating before him (as a token of respect for him and his superiority)."8
8. As mentioned before, the honor of humankind lies in our spiritual potential; this is what causes us to have the greatest rank among all created beings. God attributes it to Himself by saying, "My Spirit." The "spirit" is the source of both material and spiritual life, and, therefore, is not something material; rather, it is directly from God. Just as God mentions such ordinary things as earth, clay, and mud as being the material origin of humankind, and draws attention to the baseness of the material dimension of their existence, in order to present to view where the real value of humanity lies, He mentions spirit and attributes it to Himself. This also means, as Bediüzzaman Said Nursi said, that the Almighty drew, so to speak, an allegorical line before all His Names and created humanity. That is, all of God's Names which have given existence to the whole universe are manifested in humanity to certain, varying degrees. This is why, unlike animals, human beings have consciousness, will-power, conscience, a well-developed power of learning, complex feelings, intellect, a power of reasoning, an ego and ego-consciousness, and the feeling of freedom and independence.
Human beings also have, unlike the angels, a carnal soul and the capacity for spiritual progress as a result of the struggle they undergo. In short, it is humankind that is the most polished and perfect mirror to God. It is for this reason that God expresses this dimension of the existence of humanity as His breathing into it out of His spirit. This point is clear in 2: 31–34; (notes 32–34). This expression can in no way be interpreted to mean that God has a body and a spirit. God addresses Himself to the understanding capacity of human beings; therefore, He describes the most subtle matters and abstract truths through parables, metaphors, similes, personification, and the like. But in its descriptions, the Qur'ān sets forth for God's Names and Attributes the most beautiful and highest parables and comparisons (16: 60), and we must never forget that nothing is like Him (42: 11), for He is absolutely different from everything else.
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