The creation of Hazrat Adam (as)
The following is taken from Nahj-ul-Balagah
Allah (swt) collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded i moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration. Then He blew into it out of His Spirit whereupon it took the pattern of a human being with mind that governs him, intelligence which he makes use of, limbs that serve him, organs that change his position, sagacity that differentiates between truth and untruth, tastes and smells, colours and species. He is a mixture of clays of different colours, cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness.
Then Allah (swt) asked the angels to fulfil His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honoured position. So Allah (swt) said:
[Shakir 2:34] And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.
Also mentioned in "(Qur'an, 2:34; 7:11; 17:61; 18:50; 20:116)
Self-importance withheld him and vice overcame him. So that he took pride in his own creation with fire and treated contemptuously the creation of clay. So Allah (swt) allowed him time in order to let him fully deserve His wrath, and to complete (man's) test and to fulfil the promise (He had made to Satan). Thus, He said:
[Shakir 15:38] Till the period of the time made known.
[Shakir 38:81] Till the period of the time made known. Thereafter, Allah (swt) inhabited Adam (as) in a house where He made his life pleasant and his stay safe, and He cautioned him of Iblis (la) and his enmity. Then his enemy (Iblis la) envied his abiding in Paradise and his contacts with the virtuous. So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame. Then Allah (swt) offered to Adam (as) the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of progeny.
More references for the above can be found in al-Kulayni, Usul al-Kafi, I, 140, al-Razi, Tafsir, II, 164, and al-Tabarsi, al-'Ihtijaj, I, 150 amongst many others..
Surah ar-Rahman
[Shakir 55:1] The Beneficent Allah,
[Shakir 55:2] Taught the Quran.
[Shakir 55:3] He created man,
[Shakir 55:2] Taught the Quran.
[Shakir 55:3] He created man,
[Pooya/Ali Commentary 55:3] It is the beneficent Lord who taught the Quran to the Holy Prophet. Allah is the teacher. The book is that which was taught.
The book is the manifestation of the universal grace of Allah who Himself is its teacher; and according to the Quran the sole manifestation of His rahmaniyyat is the Holy Prophet.
The first man, Adam, was created pure, free from sin. Verse 9 of Hijr says that Allah breathed His spirit (ruh) into man (Adam), so he reflected divinity which carried knowledge originating from the beneficent Lord as stated in verse 31 of al Baqarah-Allah taught Adam "the names" (the actuality of the 5 noors), the source of knowledge of all things. According to verse 59 of An-am the knowledge of everything, wet or dry, is in the Quran.
This is the man who has been referred to in verse 3. Sinning was introduced to man by Iblis after man's creation. Allah asked the angels to prostrate before Adam after breathing His spirit into him. The prostration was not made before the body of Adam but before the spirit of Allah which carried life or existence (hayat), knowledge (ilm) and authority (qudrat).
As the angels did not have the knowledge taught to Adam, the command to accept Adam's superiority was just. It means that the integration of divine faculties in Adam took place because of the spirit of Allah which purified him. Adam was the grand sire of the thoroughly purified Ahl ul Bayt mentioned in Ahzab: 33.
As the angels did not have the knowledge taught to Adam, the command to accept Adam's superiority was just. It means that the integration of divine faculties in Adam took place because of the spirit of Allah which purified him. Adam was the grand sire of the thoroughly purified Ahl ul Bayt mentioned in Ahzab: 33.
The Holy Prophet Muhammad (sawws) said:
"I was the prophet of Allah when Adam was yet in the (womb) of water and clay.
It was my light (nur) which Allah created before all creation."
It was my light (nur) which Allah created before all creation."
Thus "man" (insan) referred to in this verse is the divinely conditioned, integrated and perfected being of the Holy Prophet. It was this original purity of the Holy Prophet which, when was invested with Adam, entitled him to receive obeisance from the angels.
The Holy Prophet's light passed through the progeny of Adam, manifested in the messengers and prophets of Allah, and reached Abdul Muttalib. Then it bifurcated into his two sons Abdullah and Abu Talib; and from Abdullah it manifested in Muhammad and from Abu Talib it manifested in Ali.
The Holy Prophet said:
"I and Ali are from one and the same light."
Then again these two rays of the divine light were united, through Ali and Fatimah, and manifested in Hasan, Husayn and the nine Imams in their progeny mentioned in the commentary of Baqarah :124.
"I and Ali are from one and the same light."
Then again these two rays of the divine light were united, through Ali and Fatimah, and manifested in Hasan, Husayn and the nine Imams in their progeny mentioned in the commentary of Baqarah :124.
The light of the perfected man, the Holy Prophet, carried wisdom, purity and authority and manifested them in the chain of prophets as mentioned above. Verse 14 of Ala and verse 9 of Shams say:
"He indeed will succeed who cleanses (purifies) himself." So those who desire to attain success have to attach themselves to the thoroughly purified Ahl ul Bayt and follow their teachings and life pattern. Any deviation from them will lead to pollution, evil and wickedness.
Bayan means intelligent speech, power of expression, capacity to understand clearly the relations of things and revelation in nature and to explain them. The revelation given to man through prophets is the highest example of bayan as verse 138 of Ali Imran asserts. The Quran (bayan) the Holy Prophet recited to mankind has no equal. Refer to Baqarah: 23; Yunus: 37 and 38; Hud: 13; Bani Israil: 88 and Tur: 34.
Aqa Mahdi Puya says:
Man has been endowed with the faculties of contemplation and expression. The degree and the time of development of these endowments distinguishes one man from another.
In prophets and their divinely chosen successors they are found in fully developed form from the day they are created. According to Najm: 1 to 10 the Holy Prophet, as the manifestation of the universal beneficence, precedes and surpasses all the messengers and prophets of Allah.
Imam Jafar bin Muhammad as Sadiq (asws) said that bayan is the greatest name of Allah, through which everything is known. It implies that man reflects whatever he receives from the divine source.
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The Qur'an describes how Allah created Adam: ---------
[Shakir 15:26] And certainly We created man of clay that gives forth sound, of black mud fashioned in shape.
[Shakir 32:7]...and He began the creation of man from dust.
Thus, human beings have a fundamental attachment to the earth. While the creation of Eve is not described in detail, the Qur'an does make it clear that a "mate" was created with Adam, from the same nature and soul.
[Shakir 7:189] He it is Who created you from a single being, and of the same (kind) did He make his mate, that he might incline to her;...
She is not mentioned by name in the Qur'an, but in Islamic tradition she is known as "Hawwa" (Eve).
From these two individuals, generations of human beings have inhabited the earth.
[Shakir 49:13] O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.
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Surah Baqara
[Shakir 2:33] He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide?
[Pooya/Ali Commentary 2:33] Through Adam the angels became acquainted with the glory of the glorious beings. When Adam, at the command of Allah, stated the names, qualities and symbols of those highest beings whose collective and comprehensive status can be termed as wisdom personified, the angels witnessed the glory of the infinite power and wisdom of the Lord that could create such perfect beings of the highest calibre, in substance as well as in style, like of whom they did not know till then.
In Durr Manthur, Jalaluddin Sayuti says that the Holy Prophet had said: "The objects shown to the angels were five lights. Allah informed the angels pointing to each of the lights respectively:
(i) This is Muhammad, the most praised, derived from My name, the praised one.
(ii) This is Ali, the high, derived from My name, the highest.
(iii) This is Fatimah, the original, derived from my name, the originator of the heavens and the earth.
(iv) This is Hasan, the bountiful, derived from My name, the benefactor.
(v) This is Husayn, the good, derived from My name, the good in origin.
O angels! It is in love of these five that I have created the universe."
It becomes a logical conclusion that since Allah willed these five lights of glory to be manifested through Adam, he had been appointed as the khalifa of Allah, and through these lights Allah's light had been destined to be manifested.
As Allah is aware of all the "unseen" in the universe, He knew that the angels secretly thought themselves more deserving than Adam to be chosen as Allah's khalifa. After seeing the glory of the five lights, endowed in the seed of Adam, they accepted their ignorance and submitted to Allah's decision.
Just for the conclusion...
[Shakir 2:33] He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide?
[Pooya/Ali Commentary 2:33] Through Adam the angels became acquainted with the glory of the glorious beings. When Adam, at the command of Allah, stated the names, qualities and symbols of those highest beings whose collective and comprehensive status can be termed as wisdom personified, the angels witnessed the glory of the infinite power and wisdom of the Lord that could create such perfect beings of the highest calibre, in substance as well as in style, like of whom they did not know till then.
In Durr Manthur, Jalaluddin Sayuti says that the Holy Prophet had said: "The objects shown to the angels were five lights. Allah informed the angels pointing to each of the lights respectively:
(i) This is Muhammad, the most praised, derived from My name, the praised one.
(ii) This is Ali, the high, derived from My name, the highest.
(iii) This is Fatimah, the original, derived from my name, the originator of the heavens and the earth.
(iv) This is Hasan, the bountiful, derived from My name, the benefactor.
(v) This is Husayn, the good, derived from My name, the good in origin.
O angels! It is in love of these five that I have created the universe."
It becomes a logical conclusion that since Allah willed these five lights of glory to be manifested through Adam, he had been appointed as the khalifa of Allah, and through these lights Allah's light had been destined to be manifested.
As Allah is aware of all the "unseen" in the universe, He knew that the angels secretly thought themselves more deserving than Adam to be chosen as Allah's khalifa. After seeing the glory of the five lights, endowed in the seed of Adam, they accepted their ignorance and submitted to Allah's decision.
Surah An-Najm
[Shakir 53:2] Your companion does not err, nor does he go astray;
[Shakir 53:3] Nor does he speak out of desire.
[Shakir 53:4] It is naught but revelation that is revealed,
[Shakir 53:5] The Lord of Mighty Power has taught him,
To know who is the teacher of the Holy Prophet see commentary of verses 2 to 4 of Ar Rahman above.
Shadidul Quwa, "the supreme in power", is Allah. To translate and interpret it as the Angel Jibrail is to believe the verses 30 to 38 of Surah Baqarah and verse 75 of Surah Sad, because Jibrail was one of the angels who prostrated themselves before Adam when Adam taught them "the names" they did not know.
[Shakir 53:3] Nor does he speak out of desire.
[Shakir 53:4] It is naught but revelation that is revealed,
[Shakir 53:5] The Lord of Mighty Power has taught him,
To know who is the teacher of the Holy Prophet see commentary of verses 2 to 4 of Ar Rahman above.
Shadidul Quwa, "the supreme in power", is Allah. To translate and interpret it as the Angel Jibrail is to believe the verses 30 to 38 of Surah Baqarah and verse 75 of Surah Sad, because Jibrail was one of the angels who prostrated themselves before Adam when Adam taught them "the names" they did not know.
As mentioned in the tafsir of the verses of al Baqarah, on the authority of well known Muslim scholars. (Refer to Durr al Manthur, Kanzul Ammal, Yanabi al Mawaddat, Riaz al Nuzra and Arjah al Mutalib), "the names" were-Muhammad, Ali, Fatimah, Hasan, Husayn. Even if "the names" are interpreted as wisdom, then too Jibrail cannot be the teacher of the Holy Prophet (sawws), as the Holy Prophet (sawws) is the most superior Prophet among all the Prophets of Allah in wisdom and all other attributes.
In verse 75 of Surah Sad Allah asks Shaytan: "Are you arrogant, or are you one of the alin (the high ones)?" It means there were some servants of Allah described as alin (plural of ali) who were superior to Adam, therefore, exempted from prostrating themselves before Adam on account of their superiority over him. So it is proved that it is Allah who taught the Holy Prophet and from no mortal created being he received any kind of knowledge as mentioned in the commentary of Baqarah: 78 and other verses in connection with the interpretation of the word "ummi".
Surah Baqara
[Shakir 2:33] He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide?
[Pooya/Ali Commentary 2:33] Through Adam the angels became acquainted with the glory of the glorious beings. When Adam, at the command of Allah, stated the names, qualities and symbols of those highest beings whose collective and comprehensive status can be termed as wisdom personified, the angels witnessed the glory of the infinite power and wisdom of the Lord that could create such perfect beings of the highest calibre, in substance as well as in style, like of whom they did not know till then.
In Durr Manthur, Jalaluddin Sayuti says that the Holy Prophet had said: "The objects shown to the angels were five lights. Allah informed the angels pointing to each of the lights respectively:
(ii) This is Ali, the high, derived from My name, the highest.
(iii) This is Fatimah, the original, derived from my name, the originator of the heavens and the earth.
(iv) This is Hasan, the bountiful, derived from My name, the benefactor.
(v) This is Husayn, the good, derived from My name, the good in origin.
It becomes a logical conclusion that since Allah willed these five lights of glory to be manifested through Adam, he had been appointed as the khalifa of Allah, and through these lights Allah's light had been destined to be manifested.
As Allah is aware of all the "unseen" in the universe, He knew that the angels secretly thought themselves more deserving than Adam to be chosen as Allah's khalifa. After seeing the glory of the five lights, endowed in the seed of Adam, they accepted their ignorance and submitted to Allah's decision.
Just for the conclusion...
[Pooya/Ali Commentary 2:33] Through Adam the angels became acquainted with the glory of the glorious beings. When Adam, at the command of Allah, stated the names, qualities and symbols of those highest beings whose collective and comprehensive status can be termed as wisdom personified, the angels witnessed the glory of the infinite power and wisdom of the Lord that could create such perfect beings of the highest calibre, in substance as well as in style, like of whom they did not know till then.
In Durr Manthur, Jalaluddin Sayuti says that the Holy Prophet had said: "The objects shown to the angels were five lights. Allah informed the angels pointing to each of the lights respectively:
(ii) This is Ali, the high, derived from My name, the highest.
(iii) This is Fatimah, the original, derived from my name, the originator of the heavens and the earth.
(iv) This is Hasan, the bountiful, derived from My name, the benefactor.
(v) This is Husayn, the good, derived from My name, the good in origin.
It becomes a logical conclusion that since Allah willed these five lights of glory to be manifested through Adam, he had been appointed as the khalifa of Allah, and through these lights Allah's light had been destined to be manifested.
As Allah is aware of all the "unseen" in the universe, He knew that the angels secretly thought themselves more deserving than Adam to be chosen as Allah's khalifa. After seeing the glory of the five lights, endowed in the seed of Adam, they accepted their ignorance and submitted to Allah's decision.
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