2. Al-Baqara

Allah is the creator of the language

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

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

Allah is the creator of the language

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

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

Allah is the creator of the language

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

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

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

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

Angels prostrate before Adam

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

It is easy to understand the raison d'etre of such a prohibition. Association, infidelity and the worship of anyone other than Allah are things which in their nature go against the very principle of 'Iman ایمان (faith), and cannot therefore be tolerated by any Shari' ah. There are, however, certain acts and gestures which are not in themselves acts of 'association' or infidelity, but may, on account of the ignorance or indifference of people, become a prelude to 'association' and infidelity. So, the Shari` ahs of the earlier prophets did not forbid such acts in an absolute manner, but prevented them from being used as the instruments of 'association' and infidelity. For example, making pictures of living things is not in itself an act …

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

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

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

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

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

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

16. We may note that in the previous episode the Holy Qur'an used the name Iblis ابلیس۔ a word which comes from the root Balas بلس ، 'to be disappointed', and hence signifies "one who has lost all hope of receiving the grace of Allah." In the …

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

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

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

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

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

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

Descension of Adam was not a punishment

That is why the command for Adam (علیہ السلام) 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 honour - the honour of vice regency. Hence the reference to things Viceregency involves. In commanding Adam and Hawwa (علیہما السلام) 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.

The obedient are freed of worries

(4) Verse 38 promises two great rewards to those who follow divine guidance - they will 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: لَا خَوْفٌ عَلَيْهِمْ is to be translated literally as 'no fear upon them'. But in the next phrase وَلَا هُمْ يَحْزَنُونَ , 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 saints18 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: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ "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 …

Descension of Adam was not a punishment

That is why the command for Adam (علیہ السلام) 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 honour - the honour of vice regency. Hence the reference to things Viceregency involves. In commanding Adam and Hawwa (علیہما السلام) 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.

The obedient are freed of worries

(4) Verse 38 promises two great rewards to those who follow divine guidance - they will 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: لَا خَوْفٌ عَلَيْهِمْ is to be translated literally as 'no fear upon them'. But in the next phrase وَلَا هُمْ يَحْزَنُونَ , 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 saints18 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: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ "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 …

The Surah Al-Baqarah begins by speaking of the Holy Qur'an itself, and tells us that although it provides guidance to all men, yet only true Muslims will derive a full benefit from it. The Sarah proceeds to warn the disbelievers against the grievous punishment which awaits them in the other world, and also to delineate the misdeeds of the two kinds of disbelievers - those who deny openly, and the hypocrites. Then, addressing all the three groups, it urges upon them to worship Allah alone, and, presenting the Holy Qur'an as a miracle which cannot be imitated by man, invites them to have faith in it. Next, the Surah recounts how Adam (علیہ السلام) was created to be the vice regent of Allah, and thus shows the omnipotence and wisdom of Allah so that men may realize why they must obey and worship Him and never be disobedient to Him.

Now, in the days of the Holy Prophet ﷺ there were two kinds of people among the disbelievers and the hypocrites. On the one hand were mushrikin مشرکین ، idolaters and associators who did not possess any religious knowledge, were even otherwise mostly illiterate, and followed the customs of their forefathers - for example, the inhabitants of Makkah in general whom the Holy Qur'an calls the Ummiyyun اُمیون (the illiterate). On the other hand were those who believed in the earlier prophets, had a knowledge of the earlier Divine Books like the Torah and the Evangile, and were known as being well-educated. Some of them were the followers of Sayyidna Musa (علیہ السلام) (Moses), but did not accept Sayyidna ` Isa (علیہ السلام) (Jesus) as a prophet - these were the Yahud یہود or the Jews. Others were the followers of Sayyidna ` Isa (علیہ السلام) ، but did not believe that Sayyidna Musa (علیہ السلام) was, being a prophet, divinely protected against all sin - these were the Nasara نصارا or the Christians. On account of their belief either in the Torah or the Evangel or in both, the Holy Qur'an calls these two groups Ahl al-Kitab اھل الکتاب (the people of the Book). Being well-educated, they were respected and trusted by the people around them, and their opinion had a great deal of weight. If they came to the straight path, others too could be expected to follow their example۔

The Jews predominated in Madinah and its environs. The Surah Al-Baqarah is also Madinite. So, after dealing with the idolaters and associators, it addresses the people of the Book in a special manner, from verse 40 to verse 123. Adopting a persuasive and friendly tone, the Surah refers to the noble family to which they belong and the honour which they receive from the people on account of such an affiliation; then, recounting the blessings which Allah has been showering on them, it asks them to be aware of their many misdeeds and their sins, and invites them to come to the Straight Path. All this has been said, to begin with, in a very brief manner - four verses inviting them to Islam, and three to good deeds. Then comes a long and detailed address to them, at the beginning of which, as also just before the end, occur the words, يَا بَنِي إِسْرَ‌ائِيلَ ya Bani Isra'il (0 children of Israel) -the repetition is, of course, the usual rhetorical device for …