Author: M. Farahi Tojegi
The Evolution of Nihilism and Its Opposition to Religious Faith (part 21)
The Philosophy of Life from the Perspective of Islam and Nihilism
Fundamental Relationship and Contrast (Continued)
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Vicegerency (Caliph)
From the verses concerning the vicegerency of Adam (peace be upon him) in Sūrat al-Baqarah, it is understood that the purpose of human creation is to serve as the vicegerent of God on earth. Since God, the Exalted, willed to establish a vicegerent on earth, He created humanity. As Allah says: وَ إِذْ قَالَ رَبُّکَ لِلْمَلَائِکَةِ إِنِّی جَاعِلٌ فِی الْأَرْضِ خَلِیفَةً قَالُوا أَتَجْعَلُ فِیهَا مَن یُفْسِدُ فِیهَا وَیَسْفِکُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِکَ وَنُقَدِّسُ لَکَ قَالَ إِنِّی أَعْلَمُ مَا لَا تَعْلَمُونَ (1) Translation: “And when your Lord said to the angels: ‘Indeed, I will place a vicegerent on the earth,’ they said: ‘Will You place therein one who will cause corruption and shed blood, while we glorify You with praise and sanctify You?’ He said: ‘Indeed, I know that which you do not know.’”
This noble verse indicates that the philosophy behind human creation is divine vicegerency. However, it does not suggest that this position is exclusive to Adam (peace be upon him). Rather, the angels’ statement “one who will cause corruption implies that this role applies to humanity in general. Although Adam (peace be upon him) was free from sin, the possibility of corruption among humans was not denied.
This does not mean that all human beings vicegerents of God. Rather, humanity possesses the potential for vicegerency, and individuals attain this position by acquiring its necessary qualities. The most important of these is the knowledge of the Divine Names. Those who lack this knowledge are deprived of true vicegerency.
The expression إِنِّي جَاعِلٌ also indicates continuity, showing that vicegerency is not temporary or limited to Adam alone, but is an ongoing reality that continues as long as the earth exists.
A question may arise: why did God will appoint a vicegerent? Is He absent from the earth?
The answer is that God encompasses all things and is present everywhere; (2) thus, no absence is implied. Rather, (3) it is the Divine will that a being should exist who manifests His attributes. (4)
Worship, trials, and tests guide human beings toward this position. Those who are most devoted, patient, and refined attain the highest levels of vicegerency such as the Prophets (peace be upon them).
They reach this position because they undergo the greatest trials and demonstrate the highest forms of worship. Thus, they become true representatives of God in the fullest sense.
Although vicegerency is a result of worship and testing, it is not the ultimate goal. The ultimate purpose does not admit the question “why,” whereas vicegerency still allows such questioning.
The ultimate reason lies in Divine Mercy. God’s essence is characterized by boundless mercy and generosity, and He bestows His grace upon His creation. As stated in Surat Hud: (5) «إِلَّا مَن رَّحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ» Translation: “Except those upon whom your Lord has mercy and for that He created them.”
Thus, attaining Divine Mercy can be considered the ultimate purpose of creation.
In conclusion, the immediate purpose of creation is worship and obedience, while trials serve as a means of evaluation and growth. Vicegerency is attained through embodying divine attributes and acquiring knowledge of the Divine Names. The more a person aligns his beliefs, actions, and character with divine qualities, the greater his share of this position.
The only path to achieving this is sincere servitude. Ultimately, all these stages lead to Divine Mercy. Therefore, the true philosophy of human creation lies in attaining God’s mercy. The more a person advances in worship and nearness to God, the greater his capacity becomes to receive divine grace.
The flow of this grace is rooted in God’s perfect attributes, and the ultimate cause and secret of existence return to God Himself.
To be continued…
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References:
- Al-Baqarah (2:30)
- Fussilat (41:54)
- Al-Hadid (57:4)
- Al-Baqarah (2:115)
- Hud (11:119)
