Al-Isra 17:70–72

Commentary

Why are the children of 'Adam (علیہ السلام) superior?

The last of the verses cited above mentions the superiority of the children of 'Adam over most of the Divine creation. Here, we have to consider two things: (1) What are the attributes and reasons of this superiority? (2) What is the sense of the statement in the verse: 'made them much superior to many of those We created'?

(1) The first question can be answered in detail by saying that Allah Ta` ala has blessed the children of 'Adam with such multi-dimensional attributes as are not found in many of those He has created. The beauty of form and features, the balance of body, the balance of temperament and the balance of height and built are good examples. These attributes bestowed on human beings are not found in other living forms in that balanced measure. In addition to that, they have been endowed with distinct reason and intelligence through which they get things done up and down in the universe of their experience. Allah Ta’ ala has given them the built-in capability to compound and manufacture, from out of what has been Divinely created, materials and things which serve them in living, moving, eating and wearing in all sorts of ways.

No less is their gift of communication, speech, comprehension, under-standing and explanation. This remains unmatched by other living forms. Using signs and symbols to communicate what lies in one's heart and telling others what one thinks and feels through letters and writings are all manifestations of the signal human distinction. Some scholars have said that eating with the fingers of the hand is also a particular human attribute. Other than man, all animals eat with their mouth. The practice of compounding edibles with different things in order to make these delicious and beneficial is the way of human beings alone. Animals eat things that are single and simple. Some would eat raw meat, others would go by grass or some fruit. However, they all eat simples. It is man alone who prepares food through compounding all sorts of solids, liquids, spices and herbs (which has, in our day, assumed the status of the highly publicized art of cuisine). Then, there is the most pronounced superiority of reason and intelligence through which human beings are supposed to recognize their Creator and Master, find out what He likes and dislikes and do what He likes and avoid what He dislikes. Thus, in terms of reason and intelligence, the created have three kinds. Common animals have desires but no reason and intelligence (as we understand it). The angels have reason and intelligence, but do not have desires. Human beings have both. They have reason and intelligence as well as desires. This is the reason why, when he suppresses his desires through reason and intelligence and succeeds in saving himself from indulging in things disliked by Allah Ta’ ala, he reaches a station which is even higher than that of many angels.

(2) We can now turn to the sense of the statement that the children of 'Adam were made much superior than many of those Allah created. As for the superiority of the children of 'Adam over all created forms in the world, higher and lower, and all animals, it cannot be disputed by any-one. Similarly, the Jinn are like human beings in terms of reason and intelligence. That human beings are superior to them as well is accepted by all. What remains now is the case of angels. Who is superior, man or angel? What can be authentically said about it is that common righteous believers among human beings, such as the men of Allah, are superior to angels in general. But, special angels, such as Jibra'il and Mika'il and others, are superior to the common righteous believers while special believers, such as the blessed prophets (علیہم السلام) ، are superior even to special angels. As far as disbelievers and sinners among human beings are concerned, they just cannot be compared with angels. In fact, they are not even superior to animals in terms of the real purpose of life, that of seeking success through righteousness. About them, the Holy Qur'an has already given its verdict: أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ (They are like cattle. Rather,

they are much more misled - 7:179) (Tafsir Mazhari). Allah knows best.

Commentary

The word: اِمَام (Imam) in the first sentence of verse يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ translated as ' (Think of) the Day We will call every people with their book of deeds' appears here in the sense of 'book' as in Surah Ya Sin: وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ (and We have enumerated everything in a clear book - 36:12). Here, إِمَامٍ مُّبِينٍ means a clear book. Then, 'kitab' is called 'imam' for the reason that, in the event of some error or difference, one turns to the book very much like turning to a religious leader who is followed. (Qurtubi)

And it also appears from a Hadith of Tirmidhi as narrated by Sayyidna Abu Hurairah ؓ (Tirmidhi calls it Hasan Gharib) that, 'imam' in this verse means 'kitab.' The words of the Hadith are given below:

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ قال یُدعٰی اَحَدُھُم فَیُعطٰی کِتَابُہ بِیَمَینِہٖ

Explaining the verse يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (71), the Holy Prophet ﷺ himself said: One of them will be called and his book of deeds will be given in his right hand. (From a lengthy Hadith)

It also stands established from this Hadith that 'imam' has been used here in the sense of 'book', and that 'kitab' signifies the 'book of deeds.' (Maulana Ashraf Thanavi (رح) has, therefore, translated 'imam' as the 'book of deeds' )

Also reported from some commentators, including Sayyidna ` Ali al-Murtada ؓ and Mujahid, is the meaning of 'imam' as religious leader. It means that everyone is to be called as the follower of a certain leader - whether they be blessed prophets or their deputies, the Shaykhs and the ` Ulama', or leaders who have been inviting people to error and sin. (Qurtubi)

Given this meaning, the sense of the verse would be that everyone will be called by the name of his or her leader and all those so called will be assembled at one place. For example, there will be the followers of Sayyidna Ibrahim (علیہ السلام) ، the followers of Sayyidna Musa and Sayyidna ` Isa (علیہم السلام) to and the followers of Sayyidna Muhammad al-Mustafa ﷺ . Then, possibly the names of those will also be called out who are their direct instructors or leaders (such as ` Ulama' and religious guides).

The Book of Deeds

As it appears from several verses of the Holy Qur'an, only disbelievers will be given the book of deeds in the left hand. This is as it is said in the verse:إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ (Indeed, he was not used to believing in Allah, the Great - al-Haqqah, 69:33) and also in another verse: إِنَّهُ ظَنَّ أَن لَّن يَحُورَ‌(Indeed, he surmised that he would never return - a1-Inshigaq, 84:14). In the first verse quoted above, faith has been negated explicitly while the second carries a denial of the Hereafter - which too is disbelief after all. This comparative look tells us that those who shall get their book of deeds in the right hand will be the people of faith, pious or sinner. The believer will read his or her book of deeds in delight. In fact, the happy believer will have others read it too. This happiness will be because of having one's 'Iman (faith) intact and because of deliverance from eternal punishment - though, punishment may also come for some deeds.

How the book of deeds will be given in the right or the left hand is something not mentioned in the Holy Qur’ an. But, the expression: تَطَاٰیُرُالکُتُبِ - (causing the books fly) has appeared in some Ahadith (reported by Ahmad on the authority of Sayyidah ` A'ishah ؓ ' ascending to the Holy Prophet ﷺ . And in some narrations of Hadith, it appears that all books of deeds will be there at one place under the ` Arsh (Throne). Then a wind will blow and cause these to fly and reach the hands of people in a manner that some will get it in their right hand and some others in the left. (Reported by al-` Uqaili on the authority of Sayyidna Anas ؓ ascending to the Holy Prophet ﷺ) (Bayan al-Qur'an from Ruh al-Ma’ ani)