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SCRIPTURAL REASONING TOPIC 1 ADAM
Adam in the Qur’an and hadith with scholarly comments
Salih Yucel
CISAC, Charles Sturt University
a. Creation of Adam
و ذإ لا و
و
بك لو
لم
ئ ك ئ و
ناو ي ل
و
و ي أل
و ل ئفي
و
لال او ج
ع لل م اهي و ن
سف
يل
و اهي
سيب
ك د و ن
ن و ف و
م و س بن س
و كفح
نو
نف د و
بلا و
و
نعو ي
ئل و ن
و
كلع
جئ ل
Behold, thy Lord said to the angels: "I will create a vicegerent(khalifa) on earth." They said:
"Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do
celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."
(Qur’an,2: 30)1
The most popular possible meaning relates to the defining who, from humanity, is considered
the khalifa, or who is qualified to represent God on earth. The first khalifa is Adam and
whoever follows his footsteps2
Thus, khalifa from Qur’an (2:30) can be understood in several ways, the first is that it can have
both an exoteric and esoteric reality that is specific to prophets and saints. The second as an
honorific status. The third as a linguistic term that means a creation that continues through
reproduction. The forth as a replacement khalifa instead of a previous creation that
“apparently” failed.
As the first khalifa on Earth, Adam inherits God’s presence in his presence, his life from God’s
life, powers, will, hearing, seeing, speech, and spiritual abilities. There is no other creation
that reflect these attributes like they comprehensively reflect through the polished heart of a
human being.
Hadiths about the creation of Adam
Narrated Abu Musa Al-Ash'ari: that the Messenger of Allah said: "Indeed Allah Most High
created Adam from a handful that He took from all of the earth. So the children of Adam come
in according to with the earth, some of them come red, and white and black, and between
that, and the thin, the thick, the filthy, and the clean."(Tirmidhi)
Abu Huraira reported Allah's Messenger as saying:
The best day on which the sun has risen is Friday; on it Adam was created, on it he was made
to enter Paradise, on it he. was expelled from it.(Muslim)
Narrated Abu Huraira:
1 Ali Unal Qur’an translation is being used in this text. 2 I. Ibn Kathir, Tafsir Al-Qur’an Al-’Azim [Exegesis of Ibn Kathir], vol. 1 (Beirut, Lebanon: Dar al-Kutub al-
‘Ilmiyya, 2010), 123-24.
SCRIPTURAL REASONING TOPIC 1 ADAM
The Prophet said, "Allah created Adam in His picture(image), sixty cubits (about 30 meters)
in height. When He created him, He said (to him), "Go and greet that group of angels sitting
there, and listen what they will say in reply to you, for that will be your greeting and the
greeting of your offspring." Adam (went and) said, 'As-Salamu alaikum (Peace be upon you).'
They replied, 'AsSalamu-'Alaika wa Rahmatullah (Peace and Allah's Mercy be on you) So they
increased 'Wa Rahmatullah' The Prophet added 'So whoever will enter Paradise, will be of the
shape and picture of Adam Since then the creation of Adam's (offspring) (i.e. stature of human
beings is being diminished continuously) to the present time." (Bukhari)
This hadith may be considered one of the unusual hadiths, primarily because it is listed
amongst the authentically ranked collections, mainly al-Bukhari, yet it cannot be interpreted
literally because of risk of anthropomorphism leading to direct conflict with the Qur’anic and
prophetic teachings about God. Therefore, ta’wil3 is resorted to.
According to Ibn Arabi (d.1240), all the names constituting the Divine Image are reflected in
the human form so that this information enjoys a degree by which it encompasses and
integrates all existence.4
There is unanimous agreement amongst Muslim scholars that this should in no way be
understood as unity with God or God becoming one with this person, never
anthropomorphically5, it is keeping one’s heart, attention and focus only upon God.
The hadith would thus mean “God created Adam in the image that God” willed for Adam.
Scholars who identify the pronoun “his” to God and interpret the word “image” as “attribute”
rely on the hadith mentioned earlier, “God created Adam in the image of al-Rahman (The
Most Compassionate)” 6to support their interpretation. Although this hadith is not found in
the six major hadith collections, some hadith scholars, but not all, have considered it
authentic.
The image is interpreted as attributes, such as hearing, seeing and speaking. This points to
the uniqueness of Adam specifically, and humanity generally. For most created beings, there
is a sharing of some Divine Attributes with Adam, such as life, sight, and hearing.
A Contemporary scholar Said Nursi (d.1960) states that “There is a Hadith which goes
something as following:
“God created man in the form of the All-Merciful One.”5
It has been interpreted by some Sufis in an extraordinary way inappropriate to the tenets of
belief. Some of them who were ecstatics even considered man’s spiritual nature to be ‘in
the form of the All-Merciful’. Since ecstatics are mostly immersed in contemplation and
3 Ta’wil refers to using alternative means of interpretation when the direct means of interpretation are not possible
due to anthropomorphism or conflict with a stronger more established teaching. Also known as esoteric
interpretation or allegorical interpretation. It can also be used to derive further meaning from scripture that can be
interpreted directly. 4 ibid., 52. 5 al-Hanbali, Jami Al-Uloom Wal Hikam Fi Sharh Khamseen Hadeethan Min Jawami Al-Kalim [the Compendium
of Sciences and Wisdom in the Interpretation of Fifty Sayings of Prophetic Wisdom], 3, 1089. 6 al-Aini, Umdat Al-Qari Fi Sharh Sahih Al-Bukhari [the Reliance of the Reader in the Interpretation of Al-
Bukhari Authentic Collection], 13, 116.
SCRIPTURAL REASONING TOPIC 1 ADAM
confused, they are perhaps to be excused in holding views contrary to reality. But on
consideration, those in their senses cannot accept their ideas which are contrary to the
fundamentals of belief. If they do, they are in error.
Indeed, the Most Pure and Holy Deity, Who administers with order the whole universe as
though it was a palace or house, and spins the stars as though they were particles and causes
them to travel through space with wisdom and ease, and employs minute particles as though
they were orderly officials, has no partner, match, opposite, or equal. So also according to the
meaning of the verse:
There is nothing whatever like unto Him, and He hears and sees [all things],6
He has no form, like, or peer, there is nothing resembling or similar to Him. However,
according to the meaning and manner of comparison of the following verse,
And His is the highest similitude in the heavens and the earth, and He is Exalted in Might, Full
of Wisdom.
His actions, attributes, and Names may be considered. That is to say, there is allegory and
comparison regarding His actions. One aim of the above-mentioned Hadith is as follows: “Man
is in a form showing the Divine Name of All-Merciful in its entirety.”
For sure, as we explained before, just as the Divine Name of All-Merciful is manifest through
the rays of a thousand and one Names on the face of the universe, and is apparent through
the innumerable manifestations of God’s absolute dominicality on the face of the earth, so
also is the complete manifestation of the Name All-Merciful apparent in a small measure in
man’s comprehensive form, like on the face of the earth and the face of the universe.
A further indication is this: the evidences to the Necessarily Existent One of places of
manifestation like animate creatures and man, who are proofs of and mirrors to the All-
Merciful and Compassionate One, are so certain, clear, and obvious that just as it may be said
of a shining mirror which reflects the image of the sun: “That mirror is the sun,” indicating to
the clarity of its brilliance and evidence, so also it has been said and may be said: “Man is in
the form of the All-Merciful One,” indicating to the clearness of his evidence and
completeness of his connection.”7
Al-Uthaimeen8 argues strongly that the pronoun “his” does not refer to Adam, as all things
created were created in their own image. Rather, he relies on the hadith “God created Adam
in the image of al-Rahman (the Most Compassionate)” which implies that Adam was created
in the Image of God, in a manner not contradicting God’s Divine Transcendence. Al-
Uthaimeen also relies on another hadith that rules out the possibility of literal interpretation.
This other hadith says: “The first of the people to enter paradise are in the image of the full
7 Said Nursi, The Words, Sozler Publication, (Istanbul:Sozler Publications, 1991), 25 8 Sharh Al-'Arba'een Al-Nawawiyya [the Interpretation of the Forty Nawawi Hadiths], 1, 36-37.
SCRIPTURAL REASONING TOPIC 1 ADAM
moon, and the next to enter it as in the image of the stars”9. This does not mean that the
people of paradise literally look like moons. Rather, their faces are like the moon in their
beauty and goodness. Perceiving the term “image” as an attribute resolves this tension.
Al-Ghunaiman10 describes how the pronoun “his” can refer to God. It is to understand the
word “image” as attribute, with humanity distinguished from the rest of creation, empowered
with speech, creativity and knowledge. Thus, in that sense it is accurate to describe Adam as
created in the image of God in a way that does not contradict God’s Divine Transcendence.
Curiosity arises as to why most hadith scholars shy away altogether from interpreting the
hadith “God created Adam in His image”. One possibility is that, while most hadiths can be
interpreted literally using the standard tools of interpretation, this hadith cannot.
Therefore, it appears that the hadith “God created Adam in His image”11 can be interpreted
only allegorically, that the likeliest possibility is that the pronoun “his” refers to God, and that
the word “image” means “attribute”. For both ibn al-‘Arabi and al-Jili, this view was a natural
conclusion, both being familiar with symbolic language and metaphors in most of their
writings. To them, humanity has the capacity to be in the image of God, but only when its
mirrors are polished, a state in which Adam was created.
b. Adam after creation
و ع ئ ا و
ا د و د آك
ل
يئعو ا
و عو
ي م و
ل لو
لم
ئ ك لا و
د و ا
ل
نل دو آك
ء دو
ال ء عو يع
تم و ف
And He taught Adam the nature of all things; then He placed them before the angels, and said:
"Tell me the nature of these if ye are right." (Qur’an,2: 31)
Thus, Qur’an (2:31) examined from the exegetical works mentioned above leaves us with
three possible views, with the first highlighting the significance of the Divine Names and the
creation of Adam, the second implying that this was merely a knowledge given to Adam who
requires this knowledge as the vicegerent, and the third being language as an ability uniquely
given to Adam and his progeny.
ولال و ب م و آك
و ع
ئ ل
مو ل ي ل ن
م كتئ و
بو ي
ن
ئفعو ج
مفعو
In acknowledgement of their imperfection, and their perception of the truth of the matter,)
the angels said: "All-Glorified You are (in that You are absolutely above having any defect and
doing anything meaningless, and Yours are all the attributes of perfection). We have no
knowledge save what You have taught us. Surely You are the All-Knowing, the All-
Wise. (Qur’an, 2:32)
9 Umdat Al-Qari Fi Sharh Sahih Al-Bukhari [the Reliance of the Reader in the Interpretation of Al-Bukhari
Authentic Collection], 25 vols., vol. 15 (Lebanon, Beirut: Dar Ihyaa al-Turath al-Arabi, 2001), 209. 10 Sharh Kitab Al-Tawhid Min Sahih Al-Bukhari [the Interpretation of the Book of Unity from Al-Bukhari's
Authentic Collection], 2 vols., vol. 2 (Saudi Arabia, Medina: Maktabat al-Dar, 1985), 66. 11 Sahih Bukhari, Book 74, Hadith 246
SCRIPTURAL REASONING TOPIC 1 ADAM
لا و او
ا د
عو
ي نلميعو آك
ء ك
ئ عو ا
ء ك آو
ء ميعو
لا و ك عو
او
عو
مو عو ي
ئو في
سو و سك ل أل
و عوئل و ن
ع
كف ل
ل ن عو تمو كلع
تن ل
He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell
you that I know the secrets of heaven and earth, and I know what ye reveal and what ye
conceal?" (Qur’an,2: 33)
وذإ ل
مئلو
لم
ئ ك ئ و افا و آع
و اف ع س
و ائب و ي
و ي
و
ن آت و
لعن و
و نم
كم ي أل
ن
And behold, We said to the angels: "Bow down to Adam" and they bowed down.Not so Satan:
he refused and was haughty: He was of those who reject Faith. (Qur’an,2: 34)
c. Adam in the Paradise
ل مئ او
ا د
و مو آم
ن
و ب
ك و
لم عو كن ل
يو نم
فا و
في
ل ك
تو ام
ل
ك د ـو ل ذ ء
و ش
عل ة
ل ن ت و ا و نم
ئك و
We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things
therein as (where and when) ye will; but approach not this tree, or ye run into harm and
transgression." (Qur’an,2, 35)
قفلنف ا ي
ن
ن ه
ذد ا
ون
نك نك دز
جن ف دن
نف ا
خر زن يك
نن ج ذ هةن ت ش
ن ن ا
So We said: "O Adam, surely this is an enemy to you and your wife; so let him not drive the
two of you out of the Garden, lest you become distressed. (Qur’an, 20: 118).
Anas reported Allah's Messenger as saying:
When Allah fashioned Adam in Paradise, He left him as He liked him to leave. Then Satan
roamed round him to see what actually that was and when he found him hollow from within,
he recognised that he had been created with a disposition that he would not have control over
himself. (Muslim)
ون وسن سننل ا
يفن
ف فلن هش ي
نه
ن ا
نك لذ
نج
كن ةننقو
قك ه ال دن للذ ن
“But Satan made an evil suggestion, saying: "O Adam, shall I lead you to the tree of
everlasting life and a kingdom that will never decay?"" (Qur’an, 20: 120)
ى ج ل ل
اهي
وع
ع ل ب يع
"Surely it is provided for you that you shall not go hungry therein nor become
naked”(Qur’an,20:118)
ح ض ل ل
اهي
ع ل
ب
"And that you shall not go thirsty therein, nor suffer the sun's heat.” (Qur’an,20:119)
ف ك أنهف ا ت
نو لننهف ا
هف
ت س لف ون ف
نط ففن دن ص ف ين يه
قنن ق
رن ج دن ىصذ هةن
ن دن ن
بل سىذ رن
نغنا
In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew
together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow
himself to be seduced. (Surah Ta Ha, 121)
SCRIPTURAL REASONING TOPIC 1 ADAM
d. Adam on Earth
ل ك ي كء و ا م
ف
ل ة
يم ل ك
ي
ء ل نكل ا
ل ل افيو ا
مئ و
لا
ك
عو
ضجض
جبو ك و
ف عو
م و
و ي أل
ونسو د مو ت
ت ن و
ي
و
But Satan (tempting them to the forbidden tree despite Our forewarning,) caused them both
to deflect therefrom and brought them out of the (happy) state in which they were. And We
said, "Go down, all of you, (and henceforth you will live a life,) some of you being the enemies
of others. There shall be for you on the earth a habitation and provision until an appointed
time. "(Qur’an,2, 36)
و
لئ ت او ا
ا يو نم د
نك ئك نو
و ا لت
ت فيو ا
ئ و يل و ي
لو
وت
فعو ات
Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He
is Oft-Returning, Most Merciful. (Qur’an,2: 37)
Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all
people,- (Qur’an,3:33و)
Being the first khalifa on Earth, Adam is seen the father of humanity and as well the first
prophet who guided his progeny to the right path. He is considered having a higher status
than angels. Creation od Adan, his life in the Paradise and then on Earth is briefly mentioned
in the Qur’an> However, in the hadith is a bit more in details. Although there are not more
than fifteen verses related to Adam in the Qur’an, the Qur’anic exegetes’ commentary
provide detail information based on hadith and linguistic interpretations.