SURAH AL-BAQARAH (AYAH 31 to 40)

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ {2:31}

[Q2:31] Wa 'allama Aadamal asmaaa'a kullahaa summa 'aradahum 'alal malaaa'ikati faqaala ambi'oonee bias maaa'i haaa'ulaaa'i in kuntum saadiqeen.
[Q2:31] And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.

[Q2:31] Dan Ia telah mengajarkan Nabi Adam, akan segala nama benda-benda dan gunanya, kemudian ditunjukkannya kepada malaikat lalu Ia berfirman: “Terangkanlah kepadaKu nama benda-benda ini semuanya jika kamu golongan yang benar”.

NAMES

ANGELS are obedient beings. There is no "becoming" (change) in the angelic sphere. Each of them has a fixed status to carry out a particular function.

MAN, on the other hand, made of matter, endowed with vast potentialities and scope for progress and development, AND is better fit to reflect or to react to the various aspects of the higher will. The potentiality of matter reveals itself in many forms, BUT IT IS only through the organism of man that it is highly refined potentiality develops into [1] intellect, [2] reason and [3] contemplation, the essential requirements for wisdom and knowledge.

Ä  According to verse 38:75 of Sad, ALLAH (SWT) has created Adam with His two hands, ‘matter’ and ‘spirit’, which gives man the distinctive power of expression, termed as biyan by the Qur’an. THIS EXPRESSIVE POWER IS RELATED TO HIS VICEGERENCY, BECAUSE THE VICEGERENT, AS THE REPRESENTATIVE OF THE PRINCIPAL, GIVES EXPRESSION TO HIS WILL AND COMMAND.

THE HIGHER THE ABILITY TO RECEIPT ADD BY THE REFLECTIVE POWER, THE GREATER WILL BE THE SCOPE AND CANVAS OF REPRESENTATION. It is on this basis that all the messengers and prophets of ALLAH (SWT) will be standing under the standard of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), which will be in the hand of Ali, on the day of resurrection.

Ü  THE NAMES ADAM LEARNED FROM ALLAH (SWT) were not in the knowledge of the angels, because these names did not refer to the phenomena known to them. The hum of aradahum does not refer to the "names" BUT TO THE "named", AND as a plural term cannot be used for ALLAH (SWT), therefore, it cancels the possibility of interpreting these names as the names of ALLAH (SWT).

When reference is made in Arabic to several objects of inanimate nature, a singular feminine pronoun is used, but when the objects are conscious beings, a plural masculine pronoun is used, as done here through aradahum, to point out the "named ones". IF THE object referred to is inanimate, the singular feminine pronoun, tilka or hadhihi should have been used. HERE the personal demonstrative pronoun refers to the conscious beings of a superior-most status, knowledge of whose names entitled Adam to the vicegerency of ALLAH (SWT). THUS the existence of the beings of the highest status has been established. Due to the affinity between Adam and these highest beings (alin), he was capable to function as the medium of their manifestation.

†  Verse 95:4 of al Tin says that the status of man, in the order of creation, is the highest in excellence. The alin, [the highest beings], referred to in this verse, ARE THE MOST PERFECT AND THE MOST BLESSED HUMAN BEINGS, FOR WHOSE MANIFESTATION IN THE ARC OF ASCENT, ADAM WAS CHOSEN. Till then the names of the highest beings along with the insight and vision of their realities, their latent qualities and inherent endowments were unknown to the angels.

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(2:31) Allah replied, "I know what you do not know." *41 After this he taught Adam the names of all things. *42 Then He set these before the angels and asked, "Tell Me the names of these things, if you are right (in thinking that the appointment of a vicegerent will cause disorder

*41. This was an answer to the latter doubt expressed by the angels. The angels were told that the reason for the appointment of a vicegerent was best known to God alone and could not be understood by them. Despite the services rendered by the angels, something over and above their work was still required. God decided, therefore, to create a new species of being in the world and to invest it with some authority. 

*42. The nature of man's knowledge is such that he acquires information of different things through their names. Hence it might be said that the sum total of man's knowledge consists of the names of things. To teach Adam the names of all things means, therefore, imparting the knowledge of those things us.

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ {2:32}

[Q2:32] Qaaloo subhaanaka laa 'ilma lanaaa illaa maa 'allamtanaaa innaka antal'aleemul hakeem.

[Q2:32] They said: Glory be to Thee! We have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise.

[Q2:32] Malaikat itu menjawab: “Maha suci Engkau (Ya ALLAH (SwT))! Kami tidak mempunyai pengetahuan selain dari apa yang Engkau ajarkan kepada kami; sesungguhnya Engkau jualah yang Maha Mengetahui, lagi Maha Bijaksana”.

(see commentary for verse 2)(see commentary for verse 4)(see commentary for verse 31)

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(2:32) They replied, "Glory be to You. You alone are free from defect. We possess only that much knowledge which You have given us. *43 Indeed You alone are All-Knowing and All-Wise."

*43. It seems that the knowledge of each angel and each genre of angel is confined to its own sphere of competence. The angels appointed to administer, let us say, things relating to air have full knowledge about this subject but have no knowledge, say, about water, and so on and so forth. MAN'S RANGE OF KNOWLEDGE, HOWEVER, IS COMPREHENSIVE. Even if man's information in a particular area may be narrower than that of the angel directly concerned with it, the total range of his knowledge has a comprehensiveness which has not been granted to the angels. 

قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ {2:33}

[Q2:33] Qaala yaaa Aadamu ambi' hum biasmaaa'ihim falammaaa amba ahum bi asmaaa'ihim qaala alam aqul lakum inneee a'lamu ghaibas samaawaati wal ardi wa a'lamu maa tubdoona wa maa kuntum taktumoon.

[Q2:33] 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?

[Q2:33] ALLAH (SwT) berfirman: “Wahai Adam! Terangkanlah nama benda-benda ini semua kepada mereka”. Maka setelah Nabi Adam menerangkan nama benda-benda itu kepada mereka, ALLAH (SwT) berfirman: “Bukankah Aku telah katakan kepada kamu, bahawasanya Aku mengetahui segala rahsia langit dan bumi, dan Aku mengetahui apa yang kamu nyatakan dan apa yang kamu sembunyikan?”

THROUGH ADAM THE ANGELS BECAME ACQUAINTED WITH THE GLORY OF THE GLORIOUS BEINGS. When Adam, at the command of ALLAH (SWT), [1] stated the names, [2] qualities and [3] 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.

Ì  In Durr Manthur, Jalaluddin Sayuti says that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had said: "The objects shown to the angels were five lights. ALLAH (SWT) informed the angels pointing to each of the lights respectively:

1.        This is Muhammad, the most praised, derived from My name, the praised one.

2.        This is Ali, the high, derived from My name, the highest.

3.        This is Fatimah, the original, derived from My name, the originator of the heavens and the earth.

4.        This is Hasan, the bountiful, derived from My name, the benefactor.

5.        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 (SWT) WILLED THESE FIVE LIGHTS OF GLORY TO BE MANIFESTED THROUGH ADAM, HE HAD BEEN APPOINTED AS THE KHALIFA OF ALLAH (SWT), AND THROUGH THESE LIGHTS ALLAH (SWT)'S LIGHT HAD BEEN DESTINED TO BE MANIFESTED.

µ  As ALLAH (SWT) 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 (SWT)'s khalifa. AFTER SEEING the glory of the five lights, endowed in the seed of Adam, they accepted their ignorance and submitted to ALLAH (SWT)'s decision.

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(2:33) Then Allah said to Adam, "Tell them the names of these things." When Adam told them the names of all those things, *44 Allah declared, "Did I not tell you that I know those truths about the Earth and the Heavens which are hidden from you? I know what you disclose and what you hide."

*44. This demonstration of Adam's capacity was an answer to the first of the doubts the angels had expressed. In this manner, they were made to realize that God had not only bestowed some authority upon man, but had also endowed him with knowledge. Fear of mischief and disorder through man's appointment as vicegerent is only one aspect of the matter. The other aspect is constructive and offsets man's potentiality for spreading mischief. For the wise will not sacrifice a major good for fear of a minor harm.

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ {2:34}

[Q2:34] Wa iz qulnaa lilmalaaa'i katis judoo liAadama fasajadooo illaaa Ibleesa abaa wastakbara wa kaana minal kaafireen.

[Q2:34] 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.
[Q2:34] Dan (ingatlah) ketika kami berfirman kepada malaikat: “Tunduklah (beri hormat) kepada Nabi Adam”. Lalu mereka sekaliannya tunduk memberi hormat melainkan Iblis; ia enggan dan takbur, dan menjadilah ia dari golongan yang kafir.

SATISFIED WITH THE PROOF OF THE ABSOLUTE WISDOM AND MERCY OF ALLAH (SWT), THE ANGELS PROSTRATED THEMSELVES BEFORE ADAM, as ordered by ALLAH (SWT), and acknowledged the superiority of the khalifa of ALLAH (SWT).

ä  Iblis, jinn, as described by verse 18:50 of al Kahf, overcome with grief and despair, under the burden of arrogance (kabar), and refused to come into the camp of knowledge and mercy surrounded by iman. 

According to this verse, prostration (sajdah) by one created being, in order to pay homage and accept superiority of another created being, is permissible.

±  THE SAJDAH OF TOTAL SUBMISSION AND UNCONDITIONAL SURRENDER IS FOR THE CREATOR ONLY.

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(2:34) Then We commanded the angels, "Bow yourselves to Adam." All bowed *45 but Iblis *46 refused to do so; he waxed proud and joined the defiers. *47

*45. This signifies that all the angels whose jurisdiction embraces the earth and that part of the universe in which the earth is situated were ordered to devote themselves to man's service. Since man had been invested with authority on earth the angels were told that whenever man wanted to make use of the powers with which he had been invested by God, and which God of His own will had allowed him to use, they should co-operate with him and enable him to do whatever to do, irrespective of right and wrong.
This can be understood with reference to the manner in which government employees are required to work. When a sovereign appoints a governor or a magistrate, all government employees under his jurisdiction are duty not. But as soon as the sovereign indicates to those employees that the governor or magistrate should be barred from doing something, the effective authority of the governor or the magistrate comes to an abrupt end. In fact, were the sovereign to issue the order that the governor be dismissed or imprisoned, the same employees who until then had been moving to and fro at his bidding would not feel hesitant in putting hand on him and taking him to prison.
God's order to the angels to prostrate themselves before Adam was of a similar nature. It is possible that prostration signifies the fact of their becoming yoked to man's service. At the same time it is also possible that they, were ordered to perform the act of prostration itself as a sign of the envisaged relationship between angels and man. In my view the latter seems more plausible.
*46. Iblis literally means 'thoroughly disappointed; utterly in despair'. In Islamic terminology the word denotes the jinn who, in defiance of God's command, refused to obey and to yoke himself to the service of Adam and his progeny and asked God to allow him a term when he might mislead and tempt mankind to evil and error. He is also called al-Shaytan (Satan)
In fact Satan (or Iblis) is not an abstract, impersonal force. Like human beings he is possessed of a specific personality. Moreover, one should not make the mistake of considering Satan an angel. Elsewhere the Qur'an itself clearly states that he was a jinn and jinn, as we know, are an independent species, distinct from the angels. (See Qur'An 18: 50.) 
*47. These words seem to indicate that in committing disobedience Iblis was probably not alone. What seems to have been the case is that a section of the jinn was bent upon rebellion and the name of Iblis is mentioned only because he was their leader and the most noted among them for his rebellion. Another translation of this sentence could be:'? And he was of the defiers (kafirin)'. If this sense is correct, these words would signify that there was already a party of rebellious and recalcitrant jinn and that Iblis belonged to that party. In the Qur'an the word shayatin (satans) denotes these jinn and their offspring. Hence, whenever the context itself does not indicate that the term has been used for human beings who possess satanic attributes, the word ' Satans' should be understood to signify these satanic jinn.

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ {2:35}

[Q2:35]  Wa qulnaa yaaa Aadamus kun anta wa zawjukal jannata wa kulaa minhaa raghadan haisu shi'tumaa wa laa taqabaa haazihish shajarata fatakoonaa minaz zaalimeen.
[Q2:35] And We said: O’ Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.

[Q2:35] Dan kami berfirman: “Wahai Adam! Tinggalah engkau dan isterimu dalam syurga, dan makanlah dari makanannya sepuas-puasnya apa sahaja kamu berdua sukai, dan janganlah kamu hampiri pokok ini; (jika kamu menghampirinya) maka akan menjadilah kamu dari golongan orang-orang yang zalim”.

WITH HIS OPPOSITE AND COMPLEMENTARY COMPANION, HAWWA, THE WOMAN, ADAM, THE MAN WAS GIVEN THE GARDEN TO DWELL IN, UNRESTRAINED. ONLY A TREE WAS OUT OF BOUNDS.

£  According to many a tradition, it was not the perpetual heavenly garden. The garden referred to here was an area of expansion, comfort and ease, everything that was needed and desired was available without toil and effort. THE OUT OF BOUND TREE IS THE SYMBOL OF *TEMPTATION, *COVETOUSNESS, *ENVY and *GREED.

Imam Ali bin Musa al Rida says:

It stimulates desire for things which are not necessary for life.

Imam Ali bin Husayn says:

It stimulates desires for the worldly possessions as the ultimate object of life.

THE COMMAND OF ALLAH (SWT) WAS NOT TO GO NEAR THE TREE. EATING THE FRUIT OF THE TREE WAS NOT DEFINITELY FORBIDDEN.

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(2:35) Then We said, "O Adam, you and your wife, both dwell in the Garden and eat to your hearts' content where from you will, but do not go near this tree; *48 otherwise you shall become transgressors" *49

*48. This indicates that before man was sent to earth Moreover, for this kind of test Paradise was the best possible place. What God wanted to impress on man was that the only place that befits man's station is Paradise, and that if man turns from the course of obedience to God as a result of Satanic allurements, he will remain deprived of it in the Next Life even as he was deprived of it once before. The only way he can recover his true status and reclaim the lost Paradise is by resisting effectively the enemy who is alway's trying to drive him off the course of obedience to God. 
*49. The use of the word 'wrong-doer' is highly significant. 'Wrong-doing' consists in withholding someone's rights and the wrong-doer is one who withholds those rights from their legitimate claimants. Anyone who disobeys God withholds three major rights. The first is what is due to God, for He has the right to be obeyed. Second, there are the rights of all those things which a man employs in disobeying God. The parts of his body, his mental energy, his fellow-beings, those angels who, under Divine dispensation, have been appointed to enable him to achieve his aims both righteous and unrighteous, the material objects which he employs in his acts of disobedience - all these have a rightful claim upon him to be used in ways that please God. But when he uses them in ways which displease God he commits wrong against them all. Third, he wrongs his own self which has the right to be saved from perdition. By inviting punishment from God because of his disobedience he wrongs his own self as well. It is for these reasons that the word 'wrong' is often used in the Qur'an for sin, and the word 'wrong-doer' for sinner.

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ {2:36}

[Q2:36] Fa azallahumash Shaitaanu 'anhaa fa akhrajahumaa mimmaa kaanaa fee wa qulnah bitoo ba'dukum liba'din 'aduwwunw wa lakum fil ardi mustaqarrunw wa mataa'un ilaa heen.
[Q2:36] But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.

[Q2:36] Setelah itu maka Syaitan menggelincirkan mereka berdua dari syurga itu dan menyebabkan mereka dikeluarkan dari nikmat yang mereka telah berada di dalamnya dan Kami berfirman: “Turunlah kamu! Sebahagian dari kamu menjadi musuh kepada sebahagian yang lain dan bagi kamu semua disediakan tempat kediaman di bumi, serta mendapat kesenangan hingga ke suatu masa (mati)”.

ADAM WAS ENDOWED WITH INFINITE POTENTIALITY TO REACH THE ULTIMATE THROUGH **RATIONAL THINKING AND BE ABLE TO DISCRIMINATE AND CHOOSE.

µ  Shaytan, the furious and the fiery, obstinate and perverse, devoid of iman, became an enemy of Adam.

The stimulating warning of the divine command "not to go near the tree" awakened Adam's latent ambition to march unto those "highest beings" whose status ALLAH (SWT) had shown him.

To begin this journey, Adam, in a way, apparently gave Shaytan the opportunity to use his guile and rebellious energy in order to take advantage of the situation and get even with his adversary who caused his downfall.

ADAM AND HAWWA SLIPPED OUT OF THE CONDITION OF PEACE AND CONTENTMENT INTO THE REALM OF STRUGGLE WHERE PEACE AND CONFLICT, LOVE AND HATE, AND SUCH OPPOSITES ARE AT FULL PLAY. THEREAFTER THE TWO OPPOSITE GROUPS FACED EACH OTHER. IT WAS A CONFLICT BETWEEN GOOD AND EVIL, RIGHT AND WRONG. 

Ü  Ihbitu, also used in verse 2:61 of al Baqarah, means a change from the easy life of joy and happiness to the life of toil, suffering and misery.

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(2:36) After a time Satan tempted them with that tree to disobey. Our Command and brought them out of the state they were in, and We decreed, "Now, go down all of you from here; you are enemies of one another. *50. Henceforth you shall dwell and provide for yourselves on the Earth for a specified period."

*50. This means that Satan is the enemy of man, and vice versa. That Satan is the enemy, of man is obvious enough, for he tries to drive him off the course of obedience to God and leads him to perdition, but one might wonder how man could be referred to as the enemy of Satan. The fact is that man's essential humanity makes this enmity incumbent upon him. Man, however, is often deceived by Satan and befriends him owing to the temptations that he holds out to him. This kind of friendship does not mean that the basic, irreconcilable clash of interests between man and Satan has been resolved. It only means that one of the two (Satan) has defeated and successfully trapped the other (man). 

فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ {2:37}

[Q2:37] Fatalaqqaaa Aadamu mir Rabbihee Kalimaatin fataaba 'alayh; innahoo Huwat Tawwaabur Raheem.

[Q2:37] Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.
[Q2:37] Kemudian Nabi Adam menerima dari Tuhannya beberapa kalimah (kata-kata pengakuan taubat yang diamalkannya), lalu ALLAH (SwT) menerima taubatnya; sesungguhnya ALLAH (SwT), Dia lah yang Maha Pengampun (Penerima taubat), lagi Maha Mengasihani.

There was no chance of going back to the dwelling of joy and happiness. THEY WERE AT THE MERCY OF THE LORD. THEY TURNED REPENTANT UNTO ALLAH (SWT). The merciful and oft-forgiving Lord blessed Adam with the most extraordinary words of prayer through which Adam, and after him any one in his progeny (mankind), could invoke the mercy of the Lord.

THESE WERE the holy names of those highest beings whom ALLAH (SWT) had already introduced to Adam. So the oft-forgiving merciful Lord took Adam and his wife under His mercy when they invoked Him through these names.

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(2:37) At that time Adam learnt appropriate words from his Lord and repented, *51 and his Lord accepted his repentance, for He is very Relenting and very Merciful. *52

*51. This means that when Adam became conscious of his act of sin and wanted to return from his state of disobedience to that of obedience, and when he tried to seek remission for his sin from God, he was unable to find the words to use in his prayer to God. In His Mercy God taught him the words with which he could pray.
The word tawbah basically denotes 'to come back, to turn towards someone'. Tawbah, on the part of man, signifies that he has given up his attitude of disobedience and has returned to submission and obedience to God. The same word used in respect of God means that He has mercifully turned towards His repentant servant so that the latter has once more become an object of His compassionate attention. 
*52. THE QUR'AN REFUTES THE DOCTRINE THAT CERTAIN CONSEQUENCES NECESSARILY FOLLOW FROM SINS AND THAT MAN MUST IN ALL CASES BEAR THEM. In fact this is one of the most misleading doctrines to have been invented by human imagination. If it were true it would mean that a sinner would never have the opportunity to have his repentance accepted. It is a mechanistic view of reward and punishment and thus prevents and discourages the sinner from trying to improve.
THE QUR'AN, ON THE CONTRARY, TELLS MAN THAT REWARD FOR GOOD ACTIONS AND PUNISHMENT FOR BAD ONES RESTS ENTIRELY WITH GOD. The reward that one receives for good acts is not the natural consequence of those acts; it is rather due to the grace and benevolence of God and it is entirely up to Him to reward one or not. LIKEWISE, punishment for evil deeds is not a natural and unalterable consequence of man's acts. GOD HAS FULL AUTHORITY TO PUNISH MAN FOR HIS SIN AS WELL AS TO PARDON HIM.
God's grace and mercy, however, are interrelated with His wisdom. Since He is wise, He does not use His power arbitrarily. Hence, whenever God rewards a man for his good acts, He does so because the good was done with purity of intention and for the sake of pleasing God. And if God refuses to accept an act of apparent goodness, He does so because that act had merely the form or appearance of goodness, and was not motivated by the desire to please God.
In the same way God punishes man for those sins which he commits with rebellious bolness, and which what his appetite for more rather than lead him to repentance. Similarly, in His mercy God pardons those sins which are followed by genuine repentance and readiness on the part of the sinner to reform himself. There is no need for the criminal to despair of God's grace and mercy, no matter how great a criminal he is. Nor is there any reason for even the most rabid disbeliever to despair, provided he recognizes his error, repents of his disobedience and is ready to replace his former disobedience with obedience. 

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {2:38}

[Q2:38] Qulnah bitoo minhaa jamee 'an fa immaa yaatiyannakum minnee hudan faman tabi'a hudaaya falaa khawfun 'alaihim wa laa hum yahza noon.

[Q2:38] We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.

[Q2:38] Kami berfirman lagi: “Turunlah kamu semuanya dari syurga itu! Kemudian jika datang kepada kamu petunjuk dariKu (melalui Rasul-rasul dan Kitab-kitab yang diturunkan kepada mereka), maka sesiapa yang mengikuti petunjukKu itu nescaya tidak ada kebimbangan (dari sesuatu yang tidak baik) terhadap mereka, dan mereka pula tidak akan berdukacita”.

NOW to enter the real paradise, going back to the land of eternal bliss, MAN MUST USE HIS INTELLIGENCE, AND MAKE A CHOICE OF THE RIGHT PATH SHOWN BY ALLAH (SWT) THROUGH THE GUIDANCE He has made available to man in this world of opposite forces. This guidance was already shown to Adam, which he disclosed to the angels who prostrated themselves immediately, BUT Shaytan refused to follow it. He is here, till the human beings dwell in this world, to lead man astray from the true guidance ALLAH (SWT) has made available through His last prophet Muhammad and the divinely commissioned Imams.

£  THOSE WHO FOLLOW THESE DIVINELY CHOSEN GUIDES SHALL WALK ON THE RIGHT PATH, WILL BE SAFE FROM FEAR AND GRIEF, AND EARN THE RIGHT TO ENTER THE HEAVENLY GARDEN.

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(2:38) We said, "Now go down, all of you from here. *53 Henceforth there shall come to you Guidance from Me now and again: whoever will follow it shall have neither fear nor sorrow

*53. The reiteration of this statement is significant. We have been told above that Adam repented and that his repentance was accepted by God. This means that the stain of sin was washed away and therefore no stain remained.
On the contrary, God not only accepted Adam's repentance but also honoured him by endowing him with prophethood so that he might he able to direct his children correctly. The repetition of the order to leave Paradise and go down to earth is aimed at driving home the point that earth was not created as a place of punishment for man. On the contrary, man was put on earth to serve as God's vicegerent there. It was only to test man and thereafter to equip him for the performance of God's vicegerency that man was placed temporarily in Paradise. (See also n. 48 above.)

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {2:39}

[Q2:39] Wallazeena kafaroo wa kaz zabooo bi aayaatinaa ulaaa'ika Ashaabun Naari hum feehaa khaalidoon

[Q2:39] And (as to) those who disbelieve in and reject My communications, they are the inmates of the fire, in it they shall abide.

[Q2:39] Dan orang-orang kafir yang mendustakan ayat-ayat keterangan kami, mereka itu ialah ahli neraka, mereka kekal di dalamnya.

The literal meaning of ayat is sign. EVERY VERSE OF THE QUR’AN IS A SIGN (AYAT) BECAUSE IT DRAWS THE ATTENTION OF THE READER TO ITS MEANING.

Ä  But ALLAH (SWT)'s signs, in the perfect sense, ARE THOSE BEINGS WHOSE HOLY PERSONALITIES DRAW THE ATTENTION OF THE HUMAN BEINGS TO THE GLORY OF ALLAH (SWT).

Ä  Every prophet of ALLAH (SWT), during his time, was a sign of ALLAH (SWT), AND

Ä  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the Twelve Imams and Bibi Fatimah are the conclusive signs of ALLAH (SWT).

ALLAH (SWT) gives a fair warning to those who, under the influence of the eternal enemy of man, Shaytan, go astray from the right path, the path of "Muhammad and Ali Muhammad", that their abode will be the fire.

REVIEW OF VERSES 30 TO 39

THE TERM "ADAM", IN THE QUR’AN, REFERS TO THE FIRST MAN WHO CAME OUT OF A STATE OF EASE AND COMFORT TO MAKE EFFORT AND REACH THE ULTIMATE EXCELLENCE. In this journey, within the sphere of time and space, HE, AS THE WELL-EQUIPPED CREATURE AMONG ALL THE CREATED BEINGS, HAS, AT HIS DISPOSAL, DIVINE GUIDANCE, TO FIGHT AND OVERCOME THE OBSTACLES AND EVIL OF SATANIC FORCES.

Prior to the advent of Adam, life on earth for the living beings had no other meaning except to struggle for survival. Adam gave a new significance to life on earth. MAN WAS GIVEN THE KNOWLEDGE TO LEARN HOW TO CHOOSE BETWEEN GOOD AND EVIL, RIGHT AND WRONG. THROUGH THIS KNOWLEDGE HIS CONSCIENCE DIRECTED HIM WHAT TO DO AND WHAT NOT TO DO, TO ADOPT HARMONY AND TO AVOID DISCORD. As Adam came out of the earthly paradise, blessed with the divine guidance, he, due to the potentiality he carried in himself, aspired for the ultimate good, by using all his faculties to curb the drift unto greed, lust, hatred, anger etcetera and walk on the right path.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) says:

Every human child is born with the Adam's nature; it is the "parents" (the environment) which turns the child into a Jew, a Christian or a Magian.

MAN IS ORIGINALLY SINLESS. The evil takes roots in him through external factors. THEREFORE, the Christian theory of "original sin" has no place in the interpretation of the history of Adam by the Qur’an. **The approaching to the out-of-bounds tree, when he was in the earthly paradise, was prior to his coming into this world, therefore, on account of his record, after shouldering the responsibility of the vicegerency of ALLAH (SWT) on the earth, he is clean and sinless.

·         According to the traditions of Muhammad and Ali Muhammad there were several Adams, which indicate that there may be several worlds like ours.

The symbolic value of the advent of Adam is applicable to human life

**because man is born in the paradise of ease and comfort, and as a child is pure and free from the responsibility of making efforts to fulfil his wants.

**As he grows to maturity, he has to make use of his faculties to get what he used to have without effort. The sense of duty and responsibility, and the consciousness of good and evil prepare him to fight against satanic forces working against him. It is not possible for him to get out of the trouble caused by the conflicting desires and satanic temptations UNLESS he turns towards the ultimate reality as the sole object of his life. It gives him peace and tranquillity, saves him from fear and grief, and does not let him fall from the state of humanity to the state of animal nature. TO REACH THE ULTIMATE REALITY IT IS ESSENTIAL TO KNOW THE HOLY NAMES BECAUSE OF WHOM ADAM WAS BLESSED AND FORGIVEN. IN THESE HOLY PERSONS THE DIVINE VICEGERENCY REACHED ITS DESTINATION. THEY ARE MUHAMMAD (NABUWWAT), AND HIS AHLUL BAYT (IMAMAT).

IN VIEW OF THE CREATION OF MAN, his responsibilities to the creator and to the institution of divine vicegerency and its continuity on earth till the day of resurrection, **as a covenant between "man and ALLAH (SWT)", AND **the submission to the universal will of the absolute, as the law governing all aspects of his life, it is necessary to point out a few guiding factors to have a clear understanding about the beginning and development of the prophetic mission.

ALLAH (SWT), WHO ALONE KNOWS EVERYTHING, HAS RESERVED THE RIGHT OF THE APPOINTMENT OF THE VICEGERENT WITH HIMSELF. The appointment is not an arbitrary act of choosing BUT the vicegerent is selected on merit AFTER the test of inherent excellence.

The created beings, be they angels or prophets, have no right or say in the appointment of the vicegerent. The essential imperative is the knowledge of the holy names which alone help the candidate for the vicegerency to cross terrestrial barriers and reach the glorious heavenly heights in order to establish communion with the universal grace and will of the almighty Lord, as has been observed in the case of Adam.

†  ADAM conveyed the appointment of SHITH, his son, as the vicegerent of ALLAH (SWT) to his other children, but a large number of his sons opposed this declaration. The tendency of the majority to revolt against the declared will of ALLAH (SWT) is on record, as mentioned in the Qur’an, throughout the history of the appointments of the prophets of ALLAH (SWT) - NUH, SAM, IBRAHIM, IS-HAQ, ISMA-IL, YAQUB, YUSUF, MUSA, TALUT, DAWUD, and ISA.

†  The declarations of MUSA, and other prophets after him, about the advent of ISA, LLYAS and the "promised prophet" in the progeny of ISMA-IL and the "twelve princes" succeeding him, were opposed tooth and nail by the Jews.

†  The pagan Romans, instigated by the Jews, executed YAHYA and put ISA (JESUS) on the cross, but ALLAH (SWT) raised him to heaven. ISA announced the coming of the "Paraclete" (MUHAMMAD or AHMED) before he left this world.

And when the promised "Paraclete" would come, he will complete the mission by delivering the whole truth and shall never speak but whatsoever he shall hear from the Lord that he shall speak.  (The Book of John).

†  ISA had appointed SIMON as his successor and as the rock of divinity on whom the edifice of the faith will be based, BUT PAUL opposed him. To make people discard SIMON, PAUL claimed the appearance of ISA in his vision, and by accommodating the pagan cult of the Romans he corrupted the true faith and established the orthodox Christian Church.

†  The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), on several occasions, appointed ALI IBNE ABI TALIB as his successor and vicegerent, in compliance with the commands of ALLAH (SWT). Some of the important traditions and the verses of the Qur’an which make clear and confirm the vicegerency of Ali ibne Abi Talib have been mentioned in the commentary of verses 2 and 30 to 39 of this surah. From his birth in the holy Kabah to the "tradition of qartas", there are several events and occasions, recorded by well-known Muslim scholars in many books of history, traditions and commentaries (mentioned in the commentary of relevant verses in this book) which can be referred to for arriving at the conclusion that in his own right and on the basis of his matchless merits, he alone was the divinely chosen vicegerent to succeed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Some of the titles of Ali ibne Abi Talib, which are exclusively his, are given below:

F  Mawlud Kabah - Born in the house of ALLAH (SWT).

F  Nafs al Rasul - The "self" of the messenger.

F  Kullu Iman - The total faith.

F  La Fata - The hero who has no equal.

F  Karrar Ghayra Farrar - The unconquerable attacker who never runs away from the battlefield.

F  Bab al Ilm - The gateway to wisdom.

F  Al Murtada - The chosen (by ALLAH (SWT).

F  Amir al Muminin - The commander of the faithful.

F  Imam al Muttaqin - The leader of the pious.

F  Mazhar al Aja-ib - The manifestor of wonders.

F  Imam al Awliya - The original source of the friends of ALLAH (SWT) who seek His closest nearness.

F  Sayyid al Awsiya - The chief (or the first) of the successors of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

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(2:39) and whoever will refuse to accept it and defy Our Revelations *54 they shall be doomed to the Fire wherein they shall remain for ever. *55

*54. Ayat is the plural of ayah which means a 'sign' or 'token' which directs one to something important. In the Qur'an this word is used in four different senses. Sometimes it denotes a sign or indication. In certain other places the phenomena of the universe are called the ayat (signs) of God, for the reality to which the phenomena point is hidden behind the veil of appearances. At times the miracles performed by the Prophets are also termed ayat since they show that the Prophets were envoys of the Sovereign of the universe. Lastly, individual units of the Book of God are also called ayat because they point to the ultimate reality, and because the substantive contents of the Book of God, its phraseology, its style, its inimitable literary excellence are clear tokens of the attributes of the Author of the Book. The sense in which the word ayah has been used in a particular verse becomes evident from the context of its occurrence.
*55. This is a permanent directive from God to mankind which is valid from the beginning of life until the Day of Judgement. It is this which has been mentioned earlier as God's covenant (see n. 31 above).
It is not for man to prescribe the way of life which his fellow human beings should follow. In his double capacity as the subject and vicegerent of God, man is required to follow the way of life prescribed by his Lord. There are only two means of access to this way: either by direct revelation from God or by following one to whom God has revealed guidance. Nothing else can direct man to the way that enjoys God's approval and good pleasure. Resorting to any other means in quest of salvation is not only fundamentally mistaken but tantamount to rebellion.
The story of the creation of Adam and the origin of the human species occurs seven times in the Qur’an, once in the verses just mentioned. For other references see 7: 11 ff., 15: 26 ff., 17: 61 ff., 18: 50, 20: 116 ff., 38: 71 ff. The story also occurs in the Bible in Genesis 1, 2 and 3. A comparative reading of the Qur’anic and Biblical versions will enable the perceptive reader to detect the differences between the two.
The dialogue between God and the angels at the time of the creation of Adam is also mentioned in the Talmud. This account lacks the spiritual significance underlying the Qur’anic version. Indeed, the Talmudic version additionally contains the following oddity: when the angels ask why men are being created, God replies that they are being created so that good people may be born among them. God refrains from mentioning the bad people lest the angels disapprove the creation of man! (See Paul Isaae Hershon, Talmudic Miscellany, London, 1880, pp. 294 

SECTION 5

Fulfilment of the Covenant

Fulfilment of the covenants---Regular establishment of prayers and charity---exhortation to self first, before exhorting the others.

يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ {2:40}

[Q2:40] Yaa Baneee Israaa'eelaz kuroo ni'matiyal lateee an'amtu 'alaikum wa awfoo bi'Ahdeee oofi bi ahdikum wa iyyaaya farhaboon.
[Q2:40] O’ children of Israel! call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid.

[Q2:40] Wahai Bani Israil! Kenangkanlah kamu akan segala nikmat yang telah Kuberikan kepada kamu, dan sempurnakanlah perjanjian (kamu) denganKu, supaya Aku sempurnakan perjanjianKu dengan kamu; dan kepada Akulah sahaja hendaklah kamu merasa gerun takut, (bukan kepada sesuatu yang lain).

The Bani Israil are reminded to be faithful to their covenant with ALLAH (SWT).

This day the Lord, your ALLAH (SWT), commands you to keep these statutes and laws: be careful to observe them with all your heart and soul. You have recognised the Lord this day as your ALLAH (SWT); you are to conform to His ways, to keep His statutes, His commandments, and His laws, and to obey Him. (Deut 26: 16 and 17)

And ALLAH (SWT) would fulfil His covenant with the Bani Israil. Musa said:

For it was he whom the Lord ALLAH (SWT) chose from all your tribes to attend on the Lord and to minister in the name of the Lord, both he and his sons for all time. (Deut 18: 5)

I will raise up for them a prophet like you (Musa), and I will put my words into his mouth. He shall convey all my commands to them, and if any one does not listen to the words which he will speak, I will require satisfaction from him. (Deut 18: 18, 19)

Ì  THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS THE PROMISED PROPHET.

TO SAY THAT ISA WAS THE PROMISED PROPHET IS A FALSE CLAIM by the Christian Church because Isa himself said:

I will ask the Father, and he will give you another to be your advocate, who will be with for ever - the spirit of truth. Your advocate will teach you everything, and will call to mind all that I have told you. (John 14: 16 and 26)

It is for your good that I am leaving you. If I do not go, your advocate will not come. When he comes, he will confute the world, and show where wrong and right and judgement lie.

There is still much that I could say to you, but the burden would be too great for you now.

However, when he comes who is the spirit of truth, he will guide you into all the truth; for he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming. (John 16: 7 to 14)

"The Lord ALLAH (SWT) will raise up a prophet for you from among yourselves as he raised me, you shall listen to everything he says to you, and anyone who refuses to listen to that prophet must be extirpated from Israel." And so said all the prophets, from Samuel onwards; with one voice they all predicted these days. You are the heirs of the prophets; you are within the covenant which ALLAH (SWT) made with your fathers, when he said to Abraham, "And in your offspring all the families on earth shall find blessings" (Acts 3: 22 to 25)

And when the promised "Paraclete" would come, he will complete the mission by delivering the whole truth and shall never speak but whatsoever he shall hear from the Lord that he shall speak. (The Book of John)

ISA himself never claimed to have come in the fulfilment of the prophecy about the advent of the promised prophet, nor any other prophet, after him did so, EXCEPT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) MUHAMMAD AL MUSTAFA. In view of these undeniable facts the Christian Church had no alternative but to give currency to the belief in the Second Advent of Isa. Musa and Muhammad were the law-givers, WHEREAS Isa was the follower of the laws preached by Musa. THEREFORE, THE PHRASE "LIKE YOU" APPLIES TO MUHAMMAD, NOT TO ISA.

Ì  Similarities between Muhammad and Musa are many. No two prophets, in historical background, resembled each other more than these two. It must also be noted that ALLAH (SWT) helped and protected Musa through his brother Harun and Muhammad through his brother Ali.

Reference has been made here to the covenant taken from the Bani Israil to believe in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and walk in the way of the Lord. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) rightly claimed to be the promised prophet.

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(2:40) O children of Israel! *56 Just recall to mind My favour wherewith I blessed you fulfil your covenant with Me and I shall fulfil My covenant with you, and fear Me alone.

*56. 'Israel' means the slave of God. THIS WAS THE TITLE CONFERRED ON JACOB (YA'QUB) BY GOD HIMSELF. HE WAS THE SON OF ISAAC AND THE GRANDSON OF ABRAHAM. HIS PROGENY ARE STYLED THE 'CHILDREN OF ISRAEL'.
Turning to the Qur'anic text itself, it is noteworthy that the foregoing verses have been in the nature of introductory remarks addressed to all mankind. From the present section up to and including the fourteenth (verses 40 discourse, the reader should be particularly aware of the following purposes:
The first purpose of this discourse is to invite those followers of the earlier Prophets who still had some element of righteousness and goodness to believe in the Truth preached by the Prophet Muhammad (peace be on him) and to join hands in promoting the mission he championed. In these sections they are told that the Qur’an and the Prophet are bearers of the same message and mission preached by the earlier Prophets and Scriptures.
The earlier communities were entrusted with the Truth in order that, as well as following it themselves, they might call others towards it and try to persuade them to follow it. But instead of directing the world in the light of this truth, they themselves failed to follow the Divine Guidance and sank into degeneracy. Their history and their contemporary religious and moral condition bore out this degeneration.
They are also told that God has once again entrusted the same Truth to one of His servants and has appointed him to carry out the same mission as that of the earlier Prophets and their followers. What the Prophet has brought is, therefore, neither new nor foreign; it is their very own and they are asked to accept it as such. A fresh group of people has now arisen with the same mission they had, but which they failed to carry out. It is clearly their duty to support these people.
The second purpose of this discourse is to leave no reasonable justification for the negative Jewish attitude towards Islam, and to expose fully the true state of the religious and moral life of the Jews. This discourse makes it clear that the religion preached by the Prophet was the same as that preached by the Prophets of Israel. So far as the fundamentals are concerned, nothing in the Qur’an differs from the teachings of the Torah. It is also established that the Jews failed glaringly to follow the guidance entrusted to them, even as they had failed to live up to the position of leadership in which they had been placed. This point is established by reference to events of irrefutable authenticity.
Moreover, the way in which the Jews resorted to conspiracies and underhand machinations designed to create doubts and misgivings, the mischievous manner in which they engaged in discussions, the acts of trickery in which they indulged in wilful opposition to the Truth, and the vile tactics which they employed in order to frustrate the mission of the Prophet, were all brought into sharp relief so as to establish that their formal, legalistic piety was a sham. What lay behind it was bigotry, chauvinism and self.
This candid criticism of the Jews had several salutary effects. On the one hand, it made the situation clear to the good elements among the Jews. On the other, it destroyed the religious and moral standing of the Jews among the people of Madina, and among the pagans of Arabia as a whole. Moreover, it undermined the morale of the Jews to such an extent that from then on they could not oppose Islam with a firmness born of strong inner conviction.
Third, the message addressed in the earlier sections to mankind as a whole is here elucidated with reference to a particular people. The example of the Jews is cited to show the tragic end that overtakes a people when it spurns Divine Guidance. The reason for choosing the Children of Israel as an example is that they alone, out of all the nations, constituted for four thousand years the continual embodiment of a tragedy from which many lessons could be learnt. The vicissitudes of fortune which visit a people, depending on whether they follow or refrain from following Divine Guidance, were all conspicuous in the history of this nation. 
Fourth, this discourse is designed to warn the followers of Muhammad (peace be on him) to avoid the same pitfalls as the followers of the earlier Prophets. While explaining the requirements of the true faith, it clearly specifies the moral weaknesses, the false concepts of religion, and the numerous errors in religious belief and practice which had made inroads among the Jews. The purpose is to enable Muslims to see their true path clearly and to avoid false ones. While studying the Qur'anic criticism of the Jews and Christians, Muslims should remember the Tradition from the Prophet in which he warned them that they would so closely follow the ways of the earlier religious communities that if the latter had entered a lizard's burrow, so would the Muslims. The Prophet was asked: 'Do you mean the Christians and Jews, O Messenger of God?' The Prophet replied: 'Who else?' (See Bukhiri, 'Itisam', 14; Muslim, "Ilm', 6