Humans, like every creation, are a manifestation of God's attributes. They in turn are encouraged to try and emulate some of those attributes as best as possible, such as generosity, mercy and forgiveness. So they are in a sense in "God's image". Similarily, Man has the ability to create, like the Creator of all things does, but in reality he is only reshaping what God previously created. He can judge, be good, show mercy but not and never in an equal manner to God
2:115"so whichever way you turn, there is the Face of Allah".
So clearly one can see God's face in all of creation, because all things reflect His attributes to some degree. Humans, and more particularily their face, reflects God's image just as the rest of creation does
“Do not say ‘May Allaah deform your face’, for the son of Adam was created in the image of the Most Merciful".
The similitude does not pertain to physical resemblence but in the way the divine attributes manifests. The face contains the foremost elements that allow perception, relfexion and action. The Eyes for instance allow the brain to perceive and process the surrounding signs, shaping our thoughts that are then expressed with speech. Only God however is able to manifest these shared attributes, like the aforementionned sight and speech, to infinite perfection. The manner, the "how" in which this is done is unfathomable to our minds
42:11"nothing like a likeness of Him".
Just as the human face reflects God's image, the prophet said
“The first group to enter Paradise will be in the image of the moon”.
The intent is obviously that they will manifest some of the moon's attributes like radiance and glorious appearance, as the Quran describes them beaming with light. They will however retain their specific human form, which is completely different than that of the moon. The prophet even described the righteous as being the embodiement of Allah
"Allah Almighty said: My servant continues to grow closer to me with extra good works until I love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks".
The senses and limbs remain that of a human being but due to his righteousness and the ensuing divine guidance, each perception, expression and action is done with a level of spiritual awareness so high that it reflects God's attributes and will.
Similar principles are stated in the Hebrew Bible by the prophets Jeremiah and Isaiah Jer10:6,Isa40:18. Being in God's image simply means in the HB to reflect God's attributes in some way. The HB states that when man "became like one of us" he had gained knowledge of good and evil (after eating from the tree). This means that humans being "like God" or in His image is about knowledge, which the Quran explicitly states was mercifully ingrained in man from the beginning, not hidden from him in a forbidden tree. As the "serpent" says in Genesis
"For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil".
What humans "create" (the verb is used for humans too 29:17) is nothing more than the combination and reshaping of what Allah has already created. That is why He is the best of creators 37:125,23:14.
He is
2:117"badeeu/Innovator and initiator of the heavens and the earth"
meaning that in His case, contrary to all creative endeavours, He creates without any blueprint, preexisting inspiration, experience, simply through His word
"and if HE decreed an order done, He only says be and it is".
In an absolute, pure sense the capacity to create thus belongs to God alone and this is the underlying notion behind other statements like God being the best of those who show mercy 2:163,23:109,118,59:22 despite others being merciful too 9:128,57:27. Virtue can be assigned to humans, such as the dwellers of heaven 76:5 but the truly virtuous is Allah 52:58. He is the best of the forgivers although others might and should forgive 2:263,7:155, the best of the providers 5:114,34:39 the best of judges 10:109 because he is 11:45,95:8"the most just/wisest of judges". In contrast to the limits of worldly helpers 61:14,3:52,47:13 He is the best of helpers 3:150 being the Almighty that can never be defeated. Again, Allah is the all mighty and all strong 42:19 but obviously many among His creatures also possess strength and might in varying degrees, the angel Gabriel being one of the strongest 53:5. Some think they have glory and sometimes they do but in reality all glory is Allah's 35:5. In the same vein, although all creatures have life and can be termed as "living", the true, ultimate life belongs to God only. He is the ever-living/al hayy 2:255,40:65. The prophet Daniel states in the Aramaic in which the text was recorded
Dan6:26"elaha hayya qayyam".
The words carry several implications, including the pervasive pattern throughout the Quran of God being the sole self-sufficient, uncreated, independant entity. He relies on none other than Himself to subsit and will perdure even when all things perish 55:26-7,28:88. Al hayy/the ever living is also a description meant at distinguishing Allah from false deities, as is done in the HB Joshua3:10,1Sam17:26,1Sam17:36,Jer10:9-10,etc., whether they be inanimate entities or living creatures that made themselves or were made into objects of worship 16:20-1. They are neither alive nor are able to keep others alive, they do not exist of their own accord nor can keep others into existence. Their existence depends at all times on the self-sustaining source of all life, Allah. These appellations therefore when used in their absolute sense, can only be meant for God
7:180,20:8"to Him belong the most perfect names".
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