Surah Al Baqarah 2:33-39 Tafsir

Surah Al Baqarah 2:33-39

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?And when your Lord said to the angels, "I am going to create a deputy on the earth!" They said, 'Will You create there one who will spread disorder on the earth and cause bloodsheds while we, along with your praises, proclaim Your purity and sanctify Your name?" He said, "Certainly, I know what you do not know." And He taught Adam the names, all of them; then presented them before the angels, and said, 'Tell me their names, if you are right." They said, 'To You belongs all purity! We have no knowledge except what You have given us. Surely, You alone are the all-knowing, all-wise!' He said, "0 Adam, tell them the names of all these!' When he told them their names, Allah said, "Did I not tell you' that I know the secrets of the skies and of the earth, and that I know what you disclose and what you have been concealing. (Verses 30 - 33)

The preceding verses recounted the general and some of the particular blessings of Allah, and asked man to recognize them and not to be ungrateful and disobedient to his Benefactor. Now, ten verses, beginning with the 30th, tell the story of the father of mankind, Adam (pbuh), in continuation of this theme and also by way of illustration. For, blessings are of two kinds - tangible and intangible. Food, water, money, houses, or lands are some of the tangible blessings; while honor, happiness or knowledge are intangible ones. The earlier verses were concerned with blessings of the first kind; these verses speak of those of the second kind - that is to say, how Allah bestowed the gift of knowledge on Adam (pbuh), made the angels prostrate themselves before him to show their respect, and gave men the honor of being his sons.

The creation of Adam(peace be upon him)

The present three verses relate how Allah, having decided to create Adam (peace be upon him) and to make him His deputy on the earth, spoke of it to the angels - seemingly by way of a trial, suggesting that they should express their opinions in this matter. The angels submitted that they could not understand why men were being chosen to be 'the deputies, for some of them would shed blood and spread disorder on this earth.

They thought that they themselves were more suited to perform this function, as the nature of angels is wholly good, no evil deed can possibly come out of them, they are totally obedient to Allah and should hence be more capable of managing the affairs of the world.

In replying to them, Allah first adopted the mode of authority and told the angels that they knew nothing about the nature and the needs of deputation on the earth, and that Allah alone was the one to know it fully.

The second answer was in the mode of wisdom - Adam (peace be upon him)? had been given preference over the angels on account of his superiority in the station of knowledge, because in order to function properly as a deputy on the earth one must know the names, the properties and the characteristics of the things to be found there, and the angels had no aptitude for this kind of knowledge.

(1) A question arises here as to why Allah chose to speak of His decision to the angels. Was it merely to inform them? Was it to seek their advice? Or was it to make them express their opinion on the subject?

Why Allah discussed Adam's creation with angels?

As for seeking advice, it is obvious enough that one turns for advice to wise and trustworthy people only when one cannot see all the aspects of a problem clearly, and does not want to depend on one's own knowledge and understanding alone, or when the rights of others are equal to one's own, and they too have to be consulted, as happens in the counsels of the world.

Evidently, neither of the two situations obtain in the present case. Allah is the creator of the universe and knows everything about the smallest particle of dust; He sees and hears everything, apparent or hidden. How can He stand in need of anyone's advice? Similarly, He does not run the universe under the parliamentary system, in which all have equal rights, and everyone has to be consulted directly or indirectly. He is the Lord and Master and all His creatures, be they men or angels, are His slaves - no one has the right to question Him about His actions, and to ask Him why He did this or why He did not do that

"He cannot be questioned as to what He does, while they are to be questioned." (21:223)

In fact, Allah did not mean to seek the advice of the angels, nor was there any need for it, but He, in His wisdom, gave a mere statement the form of a consultation in order to teach men the advisability of mutual consultation. After all, the Holy Prophet (peace be upon him) was a messenger of Allah, and all the information he needed in dealing with the affairs of the world could have been conveyed to him by means of revelation, and yet the Holy Qur'an asks him to seek the advice of his Companions, so that the Islamic community should learn this lesson from him and the way of mutual consultation should be established through him. In short, this is the first raison d'etre of the mode of expression adopted by Allah. (Ruh al_Bayan)

The other has been suggested by the Holy Qur'an itself. Before the appearance of man, the angels had taken it for granted that Allah would not create a being who should be superior to them and greater in knowledge - as has been reported in a narration coming down from the blessed Companion Ibn 'Abbas and cited by Ibn Jarir his commentary. But Allah knew that He would create a being who would be superior to all other creatures and greater than them in knowledge, and who would receive the gift of divine viceregency.

So, Allah mentioned this in the assembly of the angels so that they may disclose what they had been thinking. Speaking according to their own lights, they very humbly submitted that a creature like man who carried within himself a tendency towards evil and disorder and who would not balk even at blood-shed, could not be expected to maintain peace and order on the earth, while they themselves, being free of all evil, and perfect in their obedience and devotion, could perform the function more satisfactorily. They did not mean to raise an objection to the choice which Allah had made, for angels are innocent of such sentiments; they were only being curious and wanted to know the raison d'etre of such a choice.

???????????????????????????? To begin with, Allah gave them a very brief reply

"I know what you do not know",

Implying that they are not aware of the nature and the requirements of divine vicegerency, which had led them to suppose that only pure and innocent beings could fulfill the conditions necessary for such a responsible position.

Then, Allah demonstrated the truth to them in a vivid form. He gave to Adam (peace be upon him) a kind of knowledge for which he alone had been endowed with the proper aptitude, and not the angels. That is to say, He taught him the names, the properties and qualities of all the existent's, animate or inanimate. Angelic nature is not capable of such awareness - for example, an angel cannot really experience the pain of hunger and thirst, the tumult of passions, the torment from the bite of a scorpion or a snake, or the exhilaration from an intoxicant. Only Adam (peace be upon him)?had the capacity to learn such things, and he was taught to know them. Then, there is no indication in the Holy Qur'an to show that he was taught in privacy, apart from the angels. It may well be that the teaching in itself was open to the angels as well as to him; his nature allowed him to receive it, and he learnt the lesson, while they were impeded by their own proper nature, and could not.

Or it may be that the teaching did not take an external form at all, but that the Adamic nature was made to carry this particular kind of knowledge within itself without the need of a formal education, just as an infant does not have to be taught how to suck the mother's milk, or a duckling how to swim. As to the question why Allah, being omnipotent, did not change the nature of the angels and make them learn these things, we shall say that the question, in fact, boils down to this: Why did not Allah change the angels into men? For, if their nature had been altered, they would no longer have remained angels but become men.

In short, through this demonstration Allah made the angels understand how wrong they were in supposing that He would not create any being superior to them in any way, and that they themselves were more suitable for being the viceregents of Allah than Adam (peace be upon him). Since they failed to name the things which Adam (peace be upon him) could, they came to see that purity and innocence is not the criterion in choosing a deputy or viceregent but the knowledge of the things which are to be found on the earth, of the ways of using them, and of the consequences which would follow from such a use.

We can also infer a general principle from the episode - it is necessary for a ruler to know fully the nature, the temperament and the peculiarities of the people over whom he is to rule, without which he cannot enforce justice and order. If one does not know the pain of being hungry, how can one deal justice to the man who has unjustly been kept hungry?

We may also point out that in expressing their opinion, the angels were neither raising an objection, nor being vain and proud, nor asserting their right; it was, on their part, only a humble submission, and an offer of their services. When they found that there was another being who was, with his special kind of knowledge, more suitable for the function, they as humbly acknowledged the fact and withdrew their earlier opinion in saying

"TO YOU belongs all purity! We have 'no knowledge except what You have given us. Surely, You alone are the all-knowing, the all-wise."

In the present context, the phrase, "To You belongs all purity" also has the implication that Allah is free from the charge of having withheld from the angels the knowledge which He gave to Adam (peace be upon him), for, being the all-knowing and the all-wise, He gives to each creature the kind and the degree of knowledge and understanding which He, and He alone, knows to be in consonance with the specific nature of that creature.

Another question which may arise out of this episode is: How did the angels come to know that man would shed blood? Did they possess the knowledge of hidden things and of divine secrets? Or was it a mere conjecture on their part? Most of the authoritative scholars believe, on the basis of certain

'Athar' or reports available about the blessed Companions, that it was Allah Himself who had informed the angels on this occasion as to how man would behave on the earth. (See Ruh al_Maani'). It is only then that they became curious about the raison d'etre of man being chosen as the viceregent in spite of his propensity to evil.

Beside demonstrating the superiority of Adam (peace be upon him) in knowledge, Allah dispelled the misgivings of the angels with regard to the evil propensities in man by the short and simple answer "Certainly, I know what you do not know." There is a subtle suggestion here - what makes man fit for viceregency is just the peculiarity which, in the eyes of the angels, made him unfit for this function. For, a deputy or viceregent is needed on the earth just for the purpose of preventing bloodshed and disorder; if there is no possibility of disorder in a place, where is the need for sending there an administrator? Thus, it was the Divine Will and Wisdom that, just as Allah had created beings as innocent and sinless as the angels, or beings as totally evil as Satan and his progeny, or beings like the jinns in whom evil dominated over good, He would also create beings in whom good and evil should be equally mixed, who should try to conquer the evil in themselves and to grow in goodness so as to seek and attain the pleasure of their Creator.

Surah Al Baqarah 2:34

And when We said to the angels: "Prostrate before Adam!" So, they prostrated, all but Iblis. He refused, and joined the infidels."(Verse 2:34)

The episode recounted in the foregoing verses has shown how the angels came to learn that Adam (peace be upon him) was superior to them in so far as he possessed the forms of knowledge necessary for the function of divine viceregency, 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 (peace be upon him) in his honor. They obeyed except Iblis 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 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 (peace be upon him), 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 (peace be upon him).? Another verse of the Holy Qur'an tells us that the parents and the brothers of Yusuf (Joseph) (peace be upon him)?reaching Egypt, prostrated themselves before him (12:100). Evidently such a prostration cannot have been intended as an act of worship, for worshiping anyone other than Allah is an act of association (Shirk) and infidelity (Kufr) and hence cannot possibly be allowed by any Shariah. 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 honor.

Imam Al-Jassas has said in his Ahkam al-Qur'an that it was permissible in the ~ shariah of the earlier prophets to prostrate oneself in honor of one's elders, but that the shariah of the Holy Prophet (peace be upon him)? 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.

(2) The Holy Qur'an describes Iblas or Satan as an infidel. His infidelity does not arise from disobedience in his action, for, according to the shariah, 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 (peace be upon him) was not worthy of it.

(3) Iblis had attained such a high degree in science and knowledge that he was called Taus al-Malli'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, 'Rub 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 (faith), for Iman is valid only if it lasts till one's final breath and into the first stage of one's journey to the other world.

Surah Al Baqarah 2:35-36

And We said, "0 Adam, dwell, you and your wife, in Paradise, and eat at pleasure wherever you like, but do not go near this tree or you shall join the transgressors." Then, Satan caused them to slip from it, and brought them out of where they had been. And We said, "Go down, you all, some of you enemies of some; and on the earth there will be for you a dwelling place and enjoyment for a time." (Verses 35 - 36)

This is a continuation of the story of Adam (peace be upon him). When his superiority over the angels and his fitness for the role of viceregent 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 Haww (pbuh) (ra) (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 (pbuh), Iblas 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.

Note: Prior too Adams forgetfulness In Surah Taha, verse 115, the Quran addresses Adam's forgetfulness directly. It states:

"And We had already taken a promise from Adam before, but he forgot; and We found not in him determination."

And

"when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority.' They said, 'Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?' Allah said, 'Indeed, I know that which you do not know.'" (2:31)

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 (Peace be upon him) 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 (peace be upon him) 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 (pbuh) (ra) were sent to live in Paradise, they were allowed to eat whatever they liked 'at pleasure' - the Arabic word in the text being 'Raghadan', 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)?

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' (azalahuma). It clearly shows that the error and disobedience of Adam and Hawwa (pbuh) (ra)? 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.

We may note that in the previous episode the Holy Qur'an used the name Iblis - a word which comes from the root Balas, '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 - a word which comes from the root Shatn, "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.

A question arises here as to how Satan got into Paradise for seducing Adam (peace be upon him) and Hawwa (may Allah be pleased witb her) 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 (peace be upon him) 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 to face.

The Holy Qur'an says that Satan "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.

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 (peace be upon him) and Hawwa (may Allah be pleaswed with her) to go down from Paradise, Allah also said,' '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' (pbuh) (ra) 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 addresses are Adam ( peace be upon him) and Hawwa' (may Allah be pleased with her) ? and their progeny; the implication would now be that Adam ( peace be upon him) and Hawwa' (may Allah be pleased with her) 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. ( Bayan 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.

Adam and Hawwa in Paradise (1) In allowing Adam (peace be upon him) and Hawwa (may Allah be pleased with her) , 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 "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 (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 (peace be upon him) and Hawwa (may Allah be pleased with her) to eat at pleasure, Allah used the verb for the dual number and said:

" 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 Fuqaha' 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 (peace be upon him)? had been forbidden to eat the fruit of a certain tree and had also been warned against the machinations of his enemy, Satan, and yet he had eaten the forbidden fruit. It is seemingly a sin, while the Holy Qur'an, the hadith hand rational arguments to establish the innocence and sinlessness of all the prophets (peace be upon them). 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 does 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 sinless.

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 (peace be upon him)?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 willful transgression of divine commandment.

As is well- known, a Mujtahid 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; 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 how 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 Quran as 'sins', and Allah has shown his displeasure too, although they are not 'sins' in their nature.

As for the error committed by Prophet Adam (pbuh) commentators have advanced several explanations:

(a) A certain tree was pointed out to Adam (peace be upon him) 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 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 (peace be upon him) held in his hand were forbidden. Similarly, Adam (peace be upon him) thought that the prohibition applied only to the particular tree which had been pointed out to him. Satan exploited this misunderstanding, 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 (peace be upon him) that the prohibition was valid only up to a period after he had been created, just as infants are denied heavy food till, they have grown up, and that since Adam (peace be upon him) 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 forgot the prohibition. This verse of the Holy Qur'an seems to give credence to such a possibility

"Adam forgot, and We did not find him steadfast." (20:115)

Anyhow, the essential point is that Adam (peace be upon him)?did not deliberately and willfully disobey Allah; all that he did was an act of oversight or the kind of mistake which a Mujtahid can make. The error was not, properly speaking, a sin, but Adam (peace be upon him) 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.

Surah Al Baqarah 2:37-39

Then Adam learnt certain words (to pray with) from his Lord; so, Allah accepted his repentance. No doubt He is the Most-Relenting, the Very-Merciful. We said, "Go down from here, all of you. Then, should some guidance come to you from Me, those who follow My guidance shall have no fear, nor shall they grieve. As for those who disbelieve, and deny Our signs, they are the people of the Fire - they shall be there forever." (Verses 37-39)

Adam 's prayer to Allah

The earlier verses have related how Adam (peace be upon him)? came to commit an error through the seduction of Satan, and how he was commanded to leave Paradise and to go down to the earth. He had never experienced the displeasure of Allah before, nor heard such words of reproach. He could not bear it, and in the tumult of remorse at once wanted to beg humbly for pardon. But he was also afraid that by being importunate he might draw on himself more displeasure. Then, being a prophet, he knew Divine Majesty as ordinary men cannot. So, the fear and the awe dumbfounded him, and he could not utter a word. But Allah knows what passes through men's hearts, and He is also the Most-Merciful and the Most-Generous.

Seeing the agony of remorse in Adam (peace be upon him) , Allah accepted his repentance, and his grace taught him the words of a prayer so that he could beg for pardon. Thus pardon was granted to Adam (peace be upon him).

But Divine wisdom had all the same its own plans in sending him down to the earth - for example, starting through his progeny a new species, man, to be placed between the angels and the jinns; submitting men to the injunctions of the Shariah by giving them the power of choice, however limited; instituting divine viceregency among them, and promulgating among them the prohibitions and the commandments of the Shari'ah, so that this new creature may be capable of making a spiritual progress and of attaining a station denied even to the angels.

Allah had announced these purposes even before creating Adam

when He said to the angels

'I am going to create a deputy on the earth." (2:30)

Descension of Adam was not a punishment

That is why the command for Adam (peace be upon him) to go down to the earth was not withdrawn even when he had been pardoned: only the mode was now altered. Earlier the command had been given in the mode of authority, and the sending down to the earth intended as a punishment: hence the reference to the enmity among men.

Now, it was in the mode of wisdom, and the sending down to the earth, an honor - the honor of viceregency.

Hence the reference to things viceregency involves. In commanding Adam ( peace be upon him) and Hawwa (may Allah be pleased with her)? and their progeny to live on the earth, Allah told them that He would be sending down to men His guidance - that is, the injunctions of the Shari'ah - through revelation, and that those who follow it faithfully shall be free from sorrow and anxiety - in other words, they shall not have to grieve about any loss in the past, nor to worry about some misfortune in the future.

In speaking of how Allah taught Adam (peace be upon him) the words of a prayer so that he could offer his repentance properly, the Holy Qur'an uses the word Talaqqa, which means 'accepting and welcoming a person or thing eagerly', and thus indicates his attitude in receiving the phrases. (See Kashshaf and Ruh al-Ma'ani)

Injunctions and related considerations :

(1) Asked as to what a man should do if he happens to have committed a sin, several great scholars and Sufis have been saying that he should do exactly what his first parents, Adam ( peace be upon him) and Hawwa (Eve)?( may Allah be pleased with her) did - that is, he should be sincerely ashamed of his deed, make up his mind never to indulge in it again, and pray to Allah for His pardon as they had:?

Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." (7:23)

The prayer of Musa (Moses) (peace be upon him) was of the same nature:

My Lord, I have wronged myself. Forgive me."(28:16)

And when Yunus, (Jonah) (peace be upon him) made a mistake, he too prayed:

There is no God but You. Pure are you. I have certainly become one of the unjust." (21:87)

(See Qurqubi)

(2) As we have seen in the previous verses, the Holy Qur'an attributes the error of judgment to Adam ( peace be upon him) and Hawwa (may Allah be pleased with her) both by using the verb azallahuma which indicates the dual number and thus means that Satan 'caused both of them to slip.' In recounting how Allah commanded them:

'to go down' to the earth,

The Holy Qur'an again uses the verb for the plural number, thus including Hawwa (may Allah be pleased with her) in the command. On the contrary, in speaking of the taubah (repentance) of Adam (peace be upon him) and the acceptance of his taubah by Allah, verse 2:37 mentions him alone, and, employing the verb for the singular, leaves out Hawwa (may Allah be pleased with her). Even in other places, the Holy Qur'an attributes the error to Adam (peace be upon her) alone - for example,

Adam disobeyed his Lord.' (20:121)

A possible explanation for the omission of Huwwa (May Allah be pleased with her)?in such a context is that Allah wants woman to be kept hidden from prying eyes, and, in order to provide a cover for her, has not referred to her explicitly while speaking of sin and divine wrath. But when it comes to the question of taubah, the prayer which Allah taught to Adam (peace be upon her) employs a verb in the plural number -

"Our Lord, we have wronged ourselves",

And thus the Holy Qur'an leaves no room for the supposition that the error of Hawwa (may Allah be pleased with her) was not pardoned, or that she did not offer repentance. Moreover, woman being inclusive to man in most situations, it was not necessary to mention her specifically every time the story was told. (Qurtubi)

(3) The Arabic word Taubah signifies much more than the English word 'repentance'; similarly, the words Ta'ib and Tawwab mean much more than simply 'one who repents.' Imam Al-Qurtubi says that the word Tawwab is used with reference to Allah as well as to man.

For example, the Holy Qur'an applies the word to man in the phrase:

?"Surely Allah loves those who repent" (2:222)

?And in al-Tawwab, 'those who return to Allah'; on the other hand, it speaks of Allah too as al Tawwab:

?"He is the Most-Relenting, the Very-Merciful." (2:37)

?So, with reference to man, the word signifies toile who turns away from disobedience and sin, and returns to obedience', while with reference to Allah it signifies 'one who accepts repentance and turns to man with mercy and grace'. There is another word, Ta'ib which also means 'one who returns', but it is not permissible to use this word with reference to Allah. For, in the case of Allah, only those nouns, adjectives and epithets are permissible which have been used in the Holy Qur'an and the Hadith - all other words are disallowed, no matter what their lexical meanings are.

?(4)?Verse 37 shows that Allah alone has the authority to accept a man's repentance and to forgive his sins. By disregarding this principle, Jews and Christians fell into a great error, for they came to believe that if a priest or a saint forgave their sins, Allah too did the same. Even some ignorant Muslims behave as if they too entertain such a belief. But all such notions are doctrinally false. No religious scholar or saint, `slim or murshid, has the authority to forgive sins; all he can do is to pray for the sinner, and seek Allah's pardon.

?The obedient are freed of worries

(5)?Verse 38 promises two great rewards to those who follow divine guidance - they will have no fear, and they will not grieve. Fear is the anxiety one feels in apprehending some trouble or pain in the future. Grief is the sorrow arising from the loss of something valuable or from one's failure in attaining a desired object. One can see that these two rewards comprehend all the possible forms of comfort and peace. Then, the text of the Holy Qur'an makes a subtle distinction between the two. In saying that those who follow divine guidance will have no fear, it speaks in general terms and uses a noun - the Arabic phrase is to be translated literally as 'no fear upon them'.

But in the next phrase, the Holy Qur'an employs a verb, placing before it a pronoun as the subject. The literal translation of the phrase is: 'they shall not grieve'. The implication here is that being totally free from all sense of loss is possible only to Men of Allah or the saints *18 who follow divine guidance in all its details; as for the others, no man whether an emperor or a billionaire, can help being grieved at the loss of a valued object or the frustration of a desire, all of which is but a necessary part of the scheme of things. The 'friends of Allah' do not have to grieve, because they annihilated their own desires and their very will in submitting themselves totally to the will of Allah. The Holy Qur'an also tells us that those who go to Paradise will thank Allah for having removed from them all regret and sorrow:

?"All praise belongs to Allah who has put away all sorrow from us" (35:34).?

It means that some degree of sorrow is inevitable for every human being except those who have perfected and made fast their relationship with Allah.

Let us make it clear that the verse does negate all grief and sorrow in the case of the 'friends of Allah', but the negation applies only to the loss of worldly things and the frustration of worldly desires. As for the anxiety about the other world and the fear of Allah and the deep sense of awe before His Glory, the 'friends of Allah' are far ahead of other men in these. It has been reported that the Holy Prophet often appeared to be worried and in deep thought - this was not for fear of any trouble or loss in the worldly sense, but on account of his anxiety for his Ummah, and of his awe before Divine Glory.

Nor does this verse imply that prophets and saints should not feel instinctive and all too human fear when confronted by things which are generally known to inspire dread. The Holy Qur'an itself relates how the prophet Musa (Moses) was struck with fear when his stick turned into a dragon:

??"Musa felt a fear in himself." (20:67)

But it was only an instinctive and physical fear, and the incident anyhow belongs to the early days of his prophethood, for when Allah said:

??“Do not be afraid”,

?The fear disappeared altogether. We may explain the incident in another way also. His fear did not arise as it does in the case of ordinary men, from the apprehension of some harm or hurt from the dragon, but from the likelihood that the extraordinary event might lead the Israelites into misguidance. So, this fear was not worldly, but other-worldly.

?

18. The word "Saints" is very weak and only an approximate translation of the Arabic phrase "Awliyi-Allah", 'the friends of Allah' - a concept which has only a faint resemblance with the Christian idea of a 'saint'. Consequently, the term 'men of Allah' has been used most frequently throughout this commentary.

?Review of Surah Al Baqarah 2:33-39 with Emphasis on Viceregency:

1. Creation of Adam (peace be upon him) and the Dialogue with Angels (Verses 33-34): This section describes Allah’s announcement of creating a deputy on Earth, which initially puzzled the angels. They questioned the wisdom behind appointing humans, who they feared would cause corruption and bloodshed. Allah's response, highlighting His superior knowledge, sets the stage for the profound responsibility delegated to Adam (peace be upon him). This narrative underscores the viceregency of Adam, not merely as a caretaker of the physical world but as a bearer of the divine mandate to implement and uphold God’s commandments on Earth.
2. Knowledge as a Basis for Authority (Verses 33-34): Adam's (peace be upon him) ability to name all things demonstrated his unique capacity endowed by God, distinguishing him from angels and establishing his authority on Earth. This act was not just about environmental stewardship but illustrated the broader spiritual responsibilities of a Caliph, entrusted with maintaining divine order and imparting God’s laws among his progeny.
3. Prostration to Adam (Verse 34): The commanded prostration of angels to Adam (peace be upon him), following his display of knowledge, was a recognition of his role as God’s viceregent. This act symbolizes the acknowledgment of human potential to lead with divine wisdom and justice, emphasizing the spiritual leadership inherent in Adam’s appointment.
4. Expulsion from Paradise (Verses 35-36): Adam (Peace be upon him) and (Huwa’s) (Eve’s) (may Allah be pleased with her) life and their subsequent temptation by Satan reflects the challenges faced by those in viceregal positions. Their fall and redemption narrative highlights the continuous need for divine guidance and the perpetual struggle to uphold spiritual integrity while executing earthly duties. (Note: in Adams (peace be upon him) situation he forgot as we mentioned “The Prophets are innocent of all sins”.)
5. Life on Earth and Divine Guidance (Verses 36-39): After their descent to Earth, the narrative transitions to the viceregal role of humans in a more challenging environment, where maintaining divine order becomes a complex task amid human frailties and conflicts. The assurance of ongoing divine guidance underscores the spiritual aspect of viceregency, where earthly representatives of God are promised support in fulfilling their heavy responsibilities.

This revised review integrates the spiritual dimension of viceregency, emphasizing the role of divine deputies like Adam (peace be upon him) in interpreting and enforcing God's will on Earth, beyond environmental stewardship. This role is spiritually significant, aligning with the duties of profound religious and secular leaders throughout history.

Connection to Contemporary Issues: The concept of viceregency discussed in Surah Al-Baqarah 2:33-39 has profound implications for contemporary leadership and governance. In today’s context, leaders—whether in political, religious, or community spheres—are called to act as deputies, exercising authority responsibly on behalf of a higher sovereign principle. This resonates with the growing emphasis on ethical leadership and responsible stewardship of both environmental and societal resources. The narrative encourages leaders to recognize their role in preserving the integrity of creation, advocating for sustainable practices, and ensuring justice, all of which reflect divine commandments adapted to modern challenges.

Comparative Analysis with Other Quranic Themes: The theme of viceregency in Surah Al-Baqarah aligns with other Quranic teachings on human responsibility and the balance between freedom and obedience to divine will. Similar themes are found in the stories of other prophets (peace be upon him) and divine representatives throughout the Quran, such as Prophet Yusuf’s Joseph’s (peace be upon him) governance in Egypt, which exemplifies the use of knowledge and authority for societal well-being. This narrative also complements the Quranic concept of the "Ummah" (community), emphasizing collective responsibility under divine guidance, which is a recurrent motif throughout the Quran.

Lessons for Modern Muslims: For modern Muslims, the story of Adam (peace be upon him) as a viceregent offers critical lessons on the balance between exercising free will and submitting to divine guidance. It serves as a reminder of the potential for both greatness and fallibility inherent in human nature. Muslims are encouraged to seek knowledge, as Adam (peace be upon him) did, to better fulfill their roles as stewards of the Earth and as moral leaders in their communities. Furthermore, the narrative underscores the importance of repentance and striving for moral integrity, illustrating that divine mercy and guidance are always available to assist in fulfilling these heavy responsibilities.

Comprehensive Review and Conclusion: The detailed exploration of viceregency in Surah Al-Baqarah 2:33-39 provides valuable insights into the role of humans as earthly representatives of divine authority. This narrative not only highlights the bestowed honor and responsibility on Adam but also sets a framework for understanding leadership and accountability in all spheres of life. By comparing Adam's (peace be upon him) story to contemporary leadership challenges and other Quranic themes, we see a universal and timeless message about the importance of knowledge, ethical conduct, and divine guidance.

This comprehensive examination reveals that the lessons from Adam’s (peace be upon him) story are not confined to spiritual or historical contexts but are incredibly relevant to contemporary issues of leadership, environmental stewardship, and community development. The call to uphold divine principles in governance and daily life challenges modern Muslims to navigate the complexities of contemporary life with faith and responsibility, aiming to fulfill their divine mandate as Adam was instructed. Ultimately, the story of Adam's (peace be upon him) viceregency teaches us about the potential of human beings to embody divine qualities on Earth, guiding us towards a balanced existence that harmonizes spiritual obligations with worldly duties.

Prophet Yusuf (Joseph) (peace be upon him) and the Pontiff (may Allah be pleased with him) exemplify leadership qualities that align with the concept of viceregency, where they act as stewards or deputies on behalf of a higher authority. Yusuf’s (Joseph’s) (peace be upon him) story, in particular, is often highlighted for his wisdom, integrity, and the skillful management of resources during times of famine, which directly reflects the responsible exercise of delegated power for the benefit of the people. Similarly, the Pontiff's (may Allah be pleased with him) role often embodies spiritual and ethical leadership, guiding followers through teachings that emphasize compassion, justice, and the moral responsibilities of individuals and communities.

These figures illustrate the broader principle that effective leadership—whether in religious or secular contexts—entails a commitment to serving the common good, guided by higher principles and values. This ties back to the Quranic narrative of Adam’s viceregency, emphasizing the responsibility of leaders to uphold divine law and work towards the welfare of their communities.

The question of why humans, rather than angels, were chosen to be viceregents (Caliphs) on Earth is indeed a profound one and is addressed in the Quranic narrative of the creation of Adam.

Angels are described in Islamic theology as beings who are inherently obedient to God, without free will to choose between good and evil. They worship God unceasingly and are not prone to disobedience. This nature makes them perfect servants of God in the execution of His commands but limits their suitability as deputies or viceregents on Earth in the way humans are.

In contrast, humans are endowed with free will and the capacity to choose between right and wrong. This ability to make moral choices and to learn from experiences, including making mistakes and repenting, is crucial for the role of a viceregent. The human capacity for knowledge, creativity, and moral discernment allows for a dynamic relationship with God, where humans are tested and grow spiritually through their choices.

When God announced His intention to place a deputy on Earth, the angels questioned the wisdom of creating a being capable of causing disorder and bloodshed. God's response was that He knew what they did not. This highlights another aspect: God's wisdom in choosing humans involves aspects of His divine plan that may not be immediately apparent to His creation. The story goes on to show that when Adam (peace be upon him) was taught the names of all things—a symbolic representation of deeper knowledge and understanding—he demonstrated an ability to surpass even angels in certain capacities.

This narrative underscores a key theme in Islamic theology: the purpose of human life involves a test of one's ability to use free will in alignment with divine guidance, which is a unique and valuable aspect of human experience in the divine plan.

The aspect of angels (may Allah be pleased with them) not knowing what it's like to be human is crucial to understanding why they were not chosen as viceregents on Earth. Their lack of personal experience with human emotions, challenges, and the moral complexities of earthly life means they cannot fully empathize with or govern human affairs in the nuanced way required. This human experience is essential for a viceregent who needs to make informed, compassionate decisions that take into account the diverse and complex nature of human life.

Islamic theology, the actions of Adam (peace be upon him) and Huwa (May Allah be pleased with her) in the narrative of the forbidden tree are not considered sins. Instead, these actions are seen as a result of forgetfulness or deception, not a deliberate transgression. And he forgot Allah's warning about the devil. This perspective highlights the nature of prophetic infallibility in Islam, where prophets do not commit intentional sins but may experience human lapses that serve larger divine purposes or lessons.

In Surah Taha, verse 115, the Quran addresses Adam's forgetfulness directly. It states:

"And We had already taken a promise from Adam before, but he forgot; and We found not in him determination."

This verse highlights that Adam's (peace be upon him) action was due to forgetfulness, not deliberate disobedience. It's important to recognize that this forgetfulness is seen as a human trait and not a sin, which aligns with the Islamic view of the prophets' infallibility in terms of intentional wrongdoing. This perspective underlines the mercy of Allah and the human aspect of prophets, who are not depicted as flawless but are protected from committing deliberate sins.

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