They all move in an orderly fashion, within a particular system.

They all move in an orderly fashion, within a particular system. The “humanity" of a human being with a breath of divine spirit blown into his frame, which makes him superior to all other creatures around him, is a fixed reality.

"Humanity" or "human nature" is found in every human being, although each human being goes through various stages, from an embryo to an old man or woman, and through various social roles, advancing or regressing, in proportion to his nearness or distance from his' 'human nature." Yet none of those changes and developments take him outside the essence of his "human nature," with all the desires, powers, and capacities inherent in that nature.

The inclination of man to change the existing conditions of his environment in order to improve it is also a permanent reality. This desire is in the depth of his nature and is a product of his position as the deputy of Allah on earth because this responsibility requires the control and development of earthly resources. The expressions of this desire, however, vary according to time and place.

Thus the characteristic of "movement within a fixed boundary around a fixed axis" seems to be a deep property of all of Allah's creation, and it is also clearly exhibited in the nature of the Islamic concept. We present here in a summary fashion a few examples of the permanent constituents and values of this concept that may be con­sidered as the “fixed axis" around which the Islamic system revolves.

The following are at least ten of such permanent realities: Whatever is related to Allah --and He is the axis of the Islamic concept -has a fixed meaning, i.e. there is no scope for change or development here. This relates to the existence of Allah, His eternity, His Oneness, His power and dominion over His creation, the absolute freedom of His will, and each of His attributes operating within the universe, on the earth, and among human beings.

The entire universe, comprised of Objects and living beings, is Allah's creation and His origination. Allah Most High willed its exist­ence and it came into being. Nothing animate or inanimate in this universe had or has any share in creating, managing or controlling any part of the universe, or a share in any of the Divine attributes.

All of Allah's creation, that is, the objects and living beings, including all human beings among whom are the messengers of Allah, are in a relationship of servitude to their Creator, who alone is the Master.