Al-Baqarah 2:31–37

Allah is the creator of the language

(2) This episode, according to Imam al-Ash'ari (رح) ، shows that language as such has been created by Allah Himself, and not invented by man - its use by different kinds of men has later on produced the many forms of language.

(3) One should note a subtle suggestion here in the use of two words. In asking the angels for the names of things, Allah said, أَنبِئُونِي "Tell Me"; but in commanding Adam (علیہ السلام) to do so, He said, أَنبِئْهُم : "Tell them." The difference in the mode of expression shows that Adam (علیہ السلام) was given the rank of a teacher, and the angels that of pupils. It is thus an indication of his superiority over them. Another thing the episode indicates is that an increase or decrease is possible in the degree of knowledge the angels possess, for they were given, through Adam (علیہ السلام) ، at least a primary knowledge about a thing which they did not know before.

The episode recounted in the foregoing verses has shown how the angels came to learn that Adam was superior to them in so far as he possessed the forms of knowledge necessary for the function of divine vice regency, while they themselves did not, nor did the jinns. Now, Allah willed to manifest this superiority in a visible and concrete form. So, He commanded the angels to prostrate themselves before Adam (علیہ السلام) in his honour. They obeyed except Iblis ابلیس or Satan who, in his pride, refused to do so.

If we go by the words of the Holy Qur'an, the command was given to the angels alone, but, in excepting Iblis ابلیس from those who obeyed, the text also suggests that the command was given to all the created beings that existed at that time and possessed understanding, including the jinns as well as the angels. But the Holy Qur'an mentions the angels alone, because when superior beings like the angels were required to show their respect for Adam (علیہ السلام) ، inferior creatures like the jinns must, it goes without saying, have been ordered to do the same.

Angels prostrate before Adam

(1) In this verse, the angels have been commanded to prostrate themselves before Adam (علیہ السلام) . Another verse of the Holy Qur'an tells us that the parents and the brothers of Yusuf (علیہ السلام) (Joseph) on reaching Egypt, prostrated themselves before him (12:100). Evidently such a prostration cannot have been intended as an act of worship, for worshipping anyone other than Allah is an act of association (Shirk شرک) and infidelity (Kufr کفر), and hence cannot possibly be allowed by any Shari` ah. So, it appears that in the days of the ancient prophets prostrating oneself before somebody must have been just an act of courtesy or a way of showing one's respect, and enjoyed the same value as we do in our own days things like a simple greeting, a handshake, the kissing of hand, or standing up in someone's honour. Imam Al-Jassas has said in his Ahkam al-Qur'an that it was permissible in the Shari` ah of the earlier prophets (علیہم السلام) to prostrate oneself in honour of one's elders, but that the Shari'ah of the Holy Prophet ﷺ has forbidden gestures like prostrating oneself, or bowing down very low or standing with one hand placed on the other in the manner of the Salah before someone, all of which may suggest an act of worship, and has allowed only greeting (Salam) and hand-shake as a gesture of courtesy or respect.

It is easy to understand the raison d'etre of such a prohibition. Association, infidelity and the worship of anyone other than Allah are things which in their nature go against the very principle of 'Iman ایمان (faith), and cannot therefore be tolerated by any Shari' ah. There are, however, certain acts and gestures which are not in themselves acts of 'association' or infidelity, but may, on account of the ignorance or indifference of people, become a prelude to 'association' and infidelity. So, the Shari` ahs of the earlier prophets did not forbid such acts in an absolute manner, but prevented them from being used as the instruments of 'association' and infidelity. For example, making pictures of living things is not in itself an act of 'association' or infidelity, and was hence permissible in the earlier Shari'ahs. In speaking of how the jinns used to serve Sulayman (علیہ السلام) (Solomon) the Holy Qur'an itself says: يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِ‌يبَ وَتَمَاثِيلَ :"They made for him whatever he liked - places of worship, and pictures." (34:13) Similarly, prostrating oneself before somebody as a gesture of respect was permissible in the earlier Shari` ahs. But gradually the practice opened the way to 'association' and infidelity on account of people's ignorance and thoughtlessness, and even caused grave distortions in the Shari` ahs of different prophets, which had to be rectified by other prophets and other Shari` ahs.

Since the Holy Prophet ﷺ is the last of all the prophets and messengers of Allah, and his Shari'ah is the last of all Shari` ahs and is to remain valid upto the end of time, Allah has, in order to protect it against all distortion, stopped every chink through which 'association' or idolatry could possibly enter. That is why this Shari'ah has strictly forbidden all those practices which had at one time or another served as a means towards 'association' or idol-worship.

For example, making pictures of living things has been totally banned; prostrating oneself before somebody, even as a mark of respect, has been forbidden; it is not permissible to offer one's Salah (prayer) at those hours of the day which the infidels had reserved for worshipping their gods, for even this slight and external correspondence might lead to 'association'; and, according to a Hadith reported by Muslim, one is not allowed to call one's slave an "` abd" عبد ، nor is a slave allowed to call his master a "rabb رَبّ " - the words respectively signify "a slave" and 'one who gives nurture', and are as such harmless, but they can be misconstrued, and may mislead ignorant slaves or helpless and subjugated people into the worship of their masters: hence the prohibition.

With regard to the question of prostration, we may add that, according to some authentic scholars, Salah, the basic form of Islamic worship, comprises of four kinds of actions - standing upright, bowing, sitting down, and prostrating oneself; the first two of these, standing up and sitting down, are actions which one habitually does in the course of one's daily chores, and which one also performs as acts of worship in the course of a Salah (prayer), but the other two, bowing down and prostrating oneself, are actions which one does not go through as a matter of habit, and which are characteristically associated with Salah (prayer) and ` Ibadah (worship); hence it is that the Islamic Shari'ah has identified them with acts of worship, and forbidden the Muslims to bow down or prostrate themselves before anyone other than Allah.

Given that the Holy Qur'an itself speaks of prostration as a mark of respect, one would wish to know on what grounds it has been affirmed that the Islamic Shari'ah has forbidden this practice. As to this question, we may point out that several well-known narrations coming down to us from the Holy Prophet ﷺ through quite a large number of his blessed Companions, are there to establish that prostrating oneself before somebody as a mark of respect is unlawful (haram حرام). To cite only one such narration, the Holy Prophet ﷺ has said that, if he could allow people to prostrate themselves before anyone other than Allah as a mark of respect, he would have ommanded wives to prostrate themselves before their husbands. This clearly shows that prostration as a mark of respect is absolutely forbidden, and no allowance can, in this respect, be made in favour of any created being. We may add that the Hadith we have just referred to has come down to us through twenty Companions, while, according to Tadrib al-Rawi, the famous book on the fundamentals of the science of Hadith, a Tradition which has been reported by only ten Companions is called Mutawatir متواتر ، and enjoys the same authority in the matter of injunctions as the Holy Qur'an.

(2) The Holy Qur'an describes Iblis or Satan شیطان as an infidel. His infidelity does not arise from disobedience in his action, for, according to the Shari'ah, giving up an obligation in practice is only a sin and a transgression, and does not constitute infidelity. Iblis became an infidel, because he had defied and challenged a divine commandment, and had, in refusing to prostrate himself, virtually said that, in his opinion, Adam علیہ السلام was not worthy of it.

(3) Iblis had attained such a high degree in science and knowledge that he was called طاؤس الملأکہ Ta’ us al-Mala'ikah: "The Peacock Among the Angels." How did he, then, come to commit such a suicidal error? Some scholars say that it was because of his pride and vanity that Allah took back from him the wealth of knowledge and understanding, and hence he came to act like an ignorant fool. Others have suggested that his error was due to self-love and ambition. The famous commentary, 'Ruh al-Bayan' resolves the question by quoting a line of verse in Arabic which shows that once the aid of Allah has been withdrawn from a man, he can no longer save himself from sins, and all the effort he makes only serves to push him farther and farther into misguidance. May Allah, in his mercy, save all of us from such a fate! The commentary draws from it the conclusion that one should not be vain about one's learning or one's deeds or even about one's Iman ایمان (faith), for Iman ایمان is valid only if it lasts till one's final breath and into the first stage of one's journey to the other world.

This is a continuation of the story of Adam (علیہ السلام) . When his superiority over the angels and his fitness for the role of vice regent had been announced to the angels and been acknowledged by them, and Iblis had been condemned as an infidel and expelled from Paradise on account of his pride and his defiance of divine authority, Adam and Hawwa حوّا (علیہما السلام) (Eve), his wife, received a command from Allah to live in Paradise and enjoy its blessings. But they were also instructed not to eat the fruit of a particular tree. Now, having been disgraced because of Adam (علیہ السلام) ، Iblis ابلیس or Satan had an account to settle with him, and as soon as he got the opportunity, he tricked them into eating from this tree. Because of this error on their part, they too were ordered to leave Paradise, and to go down and live on the earth. They were at the same time warned that their existence on the earth would no longer be full of perpetual bliss as it had been in Paradise, but that there would be dissension and enmity among men, their progeny, which would spoil the joy of earthly life.

Since these events took place after Adam (علیہ السلام) had been created and the angels had been commanded to prostrate themselves before him, some scholars have concluded from it that the creation of Adam (علیہ السلام) and the prostration of the angels took place somewhere outside Paradise, and that he was sent there later on. But the words of the Holy Qur'an do not exclude the other interpretation that both the events took place in Paradise, but that he had not been told at that time where he was to live, which was done later.

When Adam and Hawwa (علیہما السلام) were sent to live in Paradise, they were allowed to eat whatever they liked 'at pleasure' - the Arabic word in the text being 'Raghadan' رَ‌غَدًا ، which signifies provision for which one does not have to work, and which is never exhausted nor falls short. Thus, their life was totally free from all care.

They were commanded not to go near a certain tree - which was an emphatic way of asking them not to eat its fruit. The tree has not been given a specific name either in the Holy Qur'an or in the Hadith. Some commentators say that it was wheat, others say that it was a fig-tree or a grape-vine. But it is not really necessary to make specific what the Holy Qur'an has left vague. (See Qurtubi)15

15. Even the Bible does not name the tree. As to the apple being the fruit concerned, it is only a popular misunderstanding arising from the fact that the Latin word "Malum" means an "apple" as well as a "sin, or evil.

According to the Holy Qur'an, it was Satan who 'caused them to slip' (azallahuma). It clearly shows that the error and disobedience of Adam and Hawwa (علیہما السلام) was not of the kind which technically constitutes a sin, but arose out of a misunderstanding produced by Satan. They ate the forbidden fruit, because Satan had cleverly deceived them.16

16. We may note that in the previous episode the Holy Qur'an used the name Iblis ابلیس۔ a word which comes from the root Balas بلس ، 'to be disappointed', and hence signifies "one who has lost all hope of receiving the grace of Allah." In the present episode he has been called Al-Shaytan الشیطان - a word which comes from the root Shatn, شطن "to be far away", and hence signifies "one who has been removed far away from the mercy of Allah." Iblis is a proper name, while Shaytan is the name of a genus. When the Holy Qur'an speaks of Al-Shaytan, it always refers to Iblis. But the common noun Shaytan, or its plural Shayatin refers to the genus, which includes men and jinns both. It would be interesting to add that the root Shayt means 'the excess of anger and rage', and may possibly be the basis of the word Shaytan.

Adam and Hawwa (علیہما السلام) in Paradise

(1) In allowing Adam and Hawwa (علیہما السلام) to eat at pleasure, and in forbidding them to go near the tree, Allah used, according to the text of the Holy Qur'an, the verbs for the dual number, thus including both in the address. But in asking them to live in Paradise Allah did not address both of them, but said: أَنتَ وَزَوْجُكَ : "You and your wife." This form of address yields two. legal principles: (a) the husband is responsible for providing a dwelling-place for his wife (b) for the purpose of dwelling the wife is dependent on the husband, and she must live in the house in which her husband lives.

(2) In this context the Arabic word 'uskun اُسکُن (live) suggests that their stay in Paradise was to be temporary, not permanent which is a usual condition for the ownership of a house. Allah did not say that Paradise had been given to them, but only asked them to live there, for Allah knew that certain things were going to happen on account of which they would have to leave this dwelling-place. Moreover, the right to 'own' a dwelling-place in Paradise is earned through 'Iman (faith) and good deeds, which one can acquire only after the Day of Judgment. The Fuqaha' (jurists) have derived from it the principle that, if a man asks someone to live in his house, the other man does not thereby acquire the ownership of the house nor the right to a permanent stay. (Qurtubi)

(3) In allowing Adam and Hawwa (علیہم السلام) to eat at pleasure, Allah used the verb for the dual number, and said: " کُلَا " meaning 'eat both of you'. This indicates that in the matter of food the wife is not subservient to her husband, but can eat whatever she needs or likes, as can the husband.

(4) Allah also allowed them to eat from wherever they liked. This shows that man has the right to move freely from one place to another according to his needs or wishes.

(5) Allah did not want them to eat the fruits of a certain tree, but as a precautionary measure He commanded them not to approach it even. It is from here that the Fugaha' have derived one of the basic principles of Islamic law, which requires that the things or actions which are likely to serve as means to sin or as its instruments are equally forbidden. That is to say, there are certain things which are not forbidden in themselves, but when there is a danger that in making use of them a man would become involved in an unlawful activity, they too have to be forbidden.

The Prophets are innocent of all sins

(6) As we have seen here, Adam (علیہ السلام) had been forbidden to eat the fruit of a certain tree, and had also been warned against the machinations of his enemy, Satan شیطان ، and yet he had eaten the forbidden fruit. It is seemingly a sin, while the Holy Qur'an, the Hadith and rational arguments too establish the innocence and sinlessness of all the prophets. There is an absolute consensus of the four great Imams of Islamic law and of all the authentic scholars on the doctrine that each and every prophet is innocent of and protected against all sins, major or minor. Some people have suggested that prophets are not protected against minor sins, but the majority of authentic scholars do not agree with this opinion. (Qurtubi) It is necessary for prophets to be thus protected, because they are sent down to be the guides of men - if a guide can go against the commandments of Allah and commit a sin, major or even minor, people would no longer be ready to trust his word or deed. If one cannot have trust and faith even in the prophets, how can the work of spiritual guidance be possible? Hence the necessity of prophets being sinles[.

The Holy Qur'an does, however, relate certain incidents which tend to suggest that a certain prophet committed a sin, and drew upon himself the displeasure of Allah. The story about Adam (علیہ السلام) eating the forbidden fruit is one such instance. According to the consensus of the authentic scholars, in all cases a prophet comes to commit an error through a misunderstanding or just forgetfulness, and it is never a deliberate and wilful transgression of divine commandment. As is well-known, a Mujtahid مجتہد is one who possesses the necessary qualifications for finding out through analogical deduction the rule for a case regarding which no specific commandment is present in the Holy Qur'an or the Hadith; if he makes a mistake in determining the rule, he still receives a reward from Allah for having made the effort. The mistake made by a prophet is always of this nature, or is due to oversight and hence pardonable, and cannot be called a 'sin' in the technical sense. Moreover, a prophet, being under the protection of Allah, can never show oversight or forgetfulness in things which are directly concerned with his prophetic and legislative function, but only in personal matters. (See al-Bahr al-Muhit)

The station of the prophets, however, is so exalted, that even a little oversight on the part of a great man is considered to be a great error. That is why such slips on the parts of certain prophets have been described in the Holy Qur'an as 'sins', and Allah has shown his displeasure too, although they are not 'sins' in their nature.

As for the error committed by Adam (علیہ السلام) commentators have advanced several explanations:

(a) A certain tree was pointed out to Adam (علیہ السلام) as being forbidden. But it was not this particular tree alone that was intended, but all the trees of this kind. The Hadith too relates a similar case. Holding a piece of silk and some gold in his hand, the Holy Prophet ﷺ said that those two things were forbidden to the men in his Ummah. Obviously the ban does not apply to these very pieces of silk and gold alone, but to silk and gold as such. But it is quite possible for someone to imagine that only the particular pieces which the Holy Prophet ﷺ held in his hand were forbidden. Similarly, Adam (علیہ السلام) thought that the prohibition applied only to the particular tree which had been pointed out to him. Satan exploited this mis-understanding, and assured him on oath that, being a well-wisher, he could never advise him to do something which was wrong or harmful, and that the forbidden tree was quite different, and not the one from which he was asking him to pluck a fruit.

(b) Satan may have suggested to Adam (علیہ السلام) that the prohibition was valid only upto a period after

he had been created, just as infants are denied heavy food till they have grown up, and that since Adam (علیہ السلام) had now grown stronger, the ban too had been lifted.

(c) It is equally possible that, when Satan told him that if he ate this fruit, the eternal bliss of Paradise would be guaranteed for him, Adam (علیہ السلام) forgot the prohibition. This verse of the Holy Qur'an seems to give credence to such a possibility: فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا : "Adam forgot, and We did not find him steadfast." (20:115)

Anyhow, the essential point is that Adam did not deliberately and willfully disobey Allah; all that he did was an act of oversight or the kind of mistake which a Mujtahid مجتہد can make. The error was not, properly speaking, a sin, but Adam (علیہ السلام) being so close to Allah, and in view of his station of a prophet, even this lapse was regarded as very serious, and described as a ` sin' in the Holy Qur'an. But the Holy Qur'an tells us that when he repented and prayed for pardon, Allah forgave him.

A question arises here as to how Satan got into Paradise for seducing Adam and Hawwa (علیہما السلام) when he had already been expelled from there for refusing to prostrate himself. There are many possible ways in which he can have played his trick. Possibly he never met them, but planted the suggestion in their minds from afar - a thing which Satan can always do, and of which we have a specimen in the work of the hypnotists. It is equally possible that Satan, being one of the jinns whom Allah has given certain unusual powers denied to man, assumed the shape of a snake or of something else, and thus succeeded in entering Paradise. Perhaps it was because of this disguise that Adam (علیہ السلام) did not remember Allah's warning that Satan was his enemy. According to the Holy Qur'an, Satan assured them on oath that he was one of their well-wishers (7:21). It apparently suggests that he did actually meet them, and speak to them face o face.

The Holy Qur'an says that Satan فَأَخْرَ‌جَهُمَا :"brought them out" of the state in which they had been living. In actual fact, they were 'brought out' under a divine command, but since Satan served as a means and as an intermediary, the action has been attributed to him.17

17. The words of the Holy Qur'an do not in the least imply that Satan had any power whatsoever to act on his own. So, any Manichean dualism is totally out of the question.

In commanding Adam and Hawwa (علیہما السلام) to go down from

Paradise, Allah also said, بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ: 'Some of you (shall be the) enemies of some.' If Satan had not been turned out of the skies till then, he is included in this address, the implication being that the enmity between Satan on the one hand, and Adam and Hawwa' and their progeny on the other, would continue on the earth too. But if Satan, as some scholars maintain, had already been expelled, then the addressees are Adam and Hawwa' (علیہما السلام) and their progeny; the implication would now be that Adam and Hawwa (علیہما السلام) ' would have to undergo a double punishment, firstly that of being banished from Paradise, secondly that of seeing enmity arise among their children which must make life unpleasant for parents. (Baran al-Qur'an)

They were also told that the earth would be a temporary dwelling-place for them, and that they would have to leave it too, which also meant that they would not find real peace of mind there.