Contemplation on the story of Creation
Translated by: Dar al-Tarjama – The English Convoy
Author: Abdul-Haqq Iqal
Outline:
It seems that Dr. Abdel-Sabour Shaheen's view of the story of creation, which was expressed in his book, is very controversial, simply because it destroys all the long established traditional ideas that we were taught regarding the creation of mankind. This made me find the matter rather difficult, and wonder about a very crucial phenomenon that deals with our understanding of the significance of the heavenly message and the teachings of our true religion.
Therefore, I started to investigate carefully what the book says about human assumptions and readings of the Qur’an scripts. I also tried to discuss this view in a simple, rational, and traditional way, that is detached from any other possible source of reference. It depends solely on the Qur’an due to the fact, that it is the only sacred and infallible source which encompasses within it the absolute knowledge and reality, the same as what Dr. Shaheen believes.
Through the coming survey, I will try to shed some light on some of the defects and weak points of Dr. Shaheen’s view that contradicts, in my opinion, with the forthright of the Qur’an. I will present basic ideas and paragraphs that bluntly contradict his modern view of the story of creation. It is worth mentioning that this work is but a human effort and a rational understanding, both of which are subject to error and failure, hoping from Allah to bestow forgiveness and blessings upon us for this effort.
In the name of Allah, and Peace and Blessings be upon our Master, The Most Noble Prophet Muhammad. "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." (Surah “chapter of The Holy Qur’an” Al-Baqarah: 32)
Dear Dr. Shaheen,
I will not get indulged in an introduction in praising and glorifying your efforts in a long history full of Da’wa (missionary activity) to Allah and establishing the foundations for a correct Islamic thinking. Please permit me to stand in a position which I am not fit for, because although my education is purely of an academic nature that is in no way directly related to sciences of the Qur’an and language. I will try in this article to reconsider your view of the story of creation, and the argument that was aroused between scholars and the heralds of intellectual terrorism.
So, I pray to Allah that you will have enough patience to consider some queries and objections through which I will attempt to comment in a proper and pragmatic framework of interaction. Hoping that their content would overshadow my weak style and insufficiency of the background and the knowledge, required to deal with such issues related to the heavenly knowledge which is tied to the Qur’an.
I will begin by presenting your valued efforts in the story of creation as presented in your book ‘My ancestor Adam, the Story of Creation between Myth and Reality’. I will also present other materials that are brought from your TV and online interviews, and from your valuable lectures in Morocco, especially: ‘A view about the story of Creation’ (1997).
Summary of the view concerning the story of creation:
Allah created an elementary phase of mankind at first, and then came a series of evolutionary phases that lasted for some millions of years with this new creature. Allah (SWT) singled out Adam (AS) from among the primitive barbarian mankind and blessed him with superb talents (intelligence, language and religion), which elevated him from being a man into being a human, and made him in charge of inheritance and succession of the earth, and commanded him to deliver the message of monotheism which was not an obligation to his other mankind ancestors.
"It is not (possible) that a man, be given the Holy Book, knowledge and wisdom, and the Prophethood." (Surah Al-Imran: 79)
This view depends on a group of Qur’anic signs that are supported by contemporary scientific discoveries. Allah (SWT) says in His Holy Qur’an:
"Allah did choose Adam.” (Surah Al-Imran: 33)
“When your Lord said to the angels: "Truly, I am going to create man from clay.” So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him." (Surah Sad: 71-72)
“When your Lord said to the angels: "I am going to create a man (Adam) from dried clay of altered black smooth mud.” (Surah Al-Hijr : 28)
“We created you (Adam) and gave you shape (the noble shape of a human being), then We ordered the angels, to prostrate to Adam, and they prostrated, except Iblis (Satan), he refused to be of those who prostrate.” (Surah Al-A’raf: 11)
So, the origin of creation is mankind, and the name of Adam was mentioned only after the process of selection. Therefore, Adam is the first human being whose heavenly gifts and human faculties were represented, and thus he became the first human or the father of humanity, and is considered the headmost of the commissioned generation.
We refer to the following Qur’anic verses and proofs to indicate the existence of a 'Mankind phase' (Al-Basharia) that preceded the development into the 'humanity phase' (Al-Ensania) and the selection of Adam (AS):
1. The dialogue, narrated in the Qur’an, between Allah (SWT) and the angels, when they asked and inquired about the reason why should such honor be bestowed upon this human (Adam “AS”) by making him in particular the successor? It also tells us about the previous bloody and barbaric period among mankind (as implied by the phrase: “and shed blood”), “And (remember) when your Lord said to the angels, Verily, I am going to place (mankind) generations after generations on earth. They said, Wilt Thou place therein those who wilt make mischief therein and shed blood, while we glorify You with praises and thanks and sanctify You? He (Allah) said, I know that which you do not know. And He taught Adam all the names (of everything), then He showed them to the angels and said, Tell Me the names of these if you are truthful. They (the Angels) said, Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All Wise. He said, O Adam! Inform them of their names, and when he had informed them of their names, He said, Did I not tell you that I know the Ghaib (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?" (Surah Al-Baqarah: 30-33)
So, Allah replies that this creature has been granted superior abilities among which is the 'knowledge of names’, which Allah has granted him in the last phase of the shaping of mankind, “And He taught Adam all the names (of everything).”(Surah Al-Baqarah: 31). “ So when I have fashioned him in due proportion and breathed into him (Adam) his soul created by Me, then you fall down prostrate to him." (Surah Al-Hijr: 29) and (Surah Sad: 72). This soul is unlike the soul of motion, which is shared by all creatures, but it is a soul of knowledge, rationality, and selection.
2. The dialogue mentioned between Adam (AS) and Satan, "Your Lord did not forbid you this tree save you should become angels or become of the immortals." (Surah Al-A’raf: 20) This dialogue arouses the immortality issue, a meaning that does not seem new to the addressee due to the killing and blood shed that he had witnessed.
3. The commission was not addressed to man, "Oh! You mankind", but it is tied with the Insan (human) in all the Qur’anic verses.
4. The dialogue mentioned between Habeel (Abel) and Qabeel (Cain), “And (O Muhammad) recite to them (the Jews) the story of the two sons of Adam [Habeel (Abel) and Qabeel (Cain)] in truth; when each offered a sacrifice (to Allah), it was accepted from the one but not from the other. The latter said to the former, I will surely kill you. The former said, Verily, Allah accepts only from those who are Al-Muttaqun (the pious). If you do extend your hand against me to kill me, I shall never extend my hand against you to kill you, for I fear Allah; the Lord of the Alamin “all” (mankind, jinn, and all that exists). Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire, and that is the punition of the Zalimin (polytheists and wrongdoers). So the Nafs (self) of the other (Qabeel) encouraged him and made fair seeming to him the murder of his brother; he murdered him and became one of the losers. Then Allah sent a crow that scratched the ground to show him how to hide the dead body of his brother. He (the murderer) said, Woe to me! Am I not even able to be as this crow and hide the dead body of my brother? Then he became one of those who regretted.”(Surah Al-Maidah: 27-31)
The above story comprises all the ethical and civilized meanings that fit the true religion; it involves the meanings of monotheism, justice, prejudice, heaven and hell, remorse and repent and aggression, and stopping such aggression altogether. All these abstract and deep meanings had grown mature in language at that time as a result of the millions of years that had passed during the phase of mankind.
5. All that is mentioned in the verses as long and vast accumulations of time coincide with modern theories and opposes legends and Israeli stories, “So, when I have fashioned him in due proportion and breathed into him (Adam) his soul created by Me, then fall (you) down prostrate to him."(Surah Sad: 72). “We created you and gave you shape.”(Surah Al-A’raf: 11) . “Who made everything He has created in perfect shape, and He began the creation of man from clay. Then He made his progeny from semen of mean fluid (male and female sexual discharge). Then He fashioned him in due proportion, and breathed into him from His soul (created by Allah for that person).”(Surah Al-Sajdah: 7-9)
It has become evident from modern science that man has existed on earth since millions of years, in spite of the fact that Adam and his generation's (the rational human) history dates only to seven thousand years or a little more (these numbers are subject to doubt).
Accordingly, Adam as an individual, not as a kind, can be considered the last phase of this creation project “when your Lord said to the angels, Truly, I am going to create man from clay. So when I have fashioned him in due proportion and breathed into him (his) soul created by Me, then fall down prostrate to him."(Surah Al-Hijr: 28-29) Thus, Adam is the father of humanity, not of mankind.
This vision dealt, among others, with the equivocal of Paradise inhabited by Adam and Eve (before being tempted by Satan), and its whereabouts in this vast Kingdom of Allah.
The following verses indicated that it was but a terrestrial orchard providing only a group of pleasures and enjoyments (food, drink, dress, and residence), that in no way is equivalent to Paradise that Allah has promised his worshipers.
“Verily you have (Our promise) that you will never be hungry therein nor naked; and you will suffer not from thirst therein nor the Sun heat.”(Surah Ta-Ha: 118-119).
“We said, O Adam! Dwell you and your wife in Paradise and eat both of you freely with pleasure and delight, of things therein from wherever you will, but come not near this tree or else you both will be of the Zalimin (wrongdoers). Then the Shaitan (Satan) made them slip therefrom (Paradise) and got them out from there. We said, get you all down, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.”(Surah Al-Baqarah:34-36).
The Eternal Paradise is a place of no commission and of no temptation, “Get you down”, is rather from one stature to another and not necessarily from heaven to earth similar to the verse,”Go you down to any town and you shall find what you want.”(Surah Al-Baqarah:61).
Contemplation about Dr. Shaheen’s view about the story of creation:
According to what we have just discussed, it appears that this view is very controversial, because it destroys all the established traditional ideas that we were taught regarding the creation of humanity. This made me find the matter difficult, and wonder about a very crucial phenomenon that deals with our understanding of the significance of the heavenly message and the rules of our true religion.
Therefore, I started to investigate carefully what the book says about human assumptions and readings of the Qur’anic scripts. I also tried to discuss this view in a simple, rational and traditional way that is detached from any other possible source of reference and depends solely on the Qur’an, which Dr. Shaheen has also done, due to its being the only sacred and infallible source which encompasses within, the absolute knowledge and reality.
Through the coming survey, I will try to shed some light on some of the defects and weak points of this view that disagree, in my opinion, with the clear view of the Qur’an. I will present basic ideas and paragraphs that clearly disagree with this modern view of the story of creation. It is worth mentioning that this work is but a human effort and a rational understanding, both of which are subject to error and failure, hoping from Allah (SWT) to forgive us and bless us for this effort.
I shall begin by presenting basic passages and ideas that clearly disagree with this modern view about the story of creation.
Does Adam come from a human mother and father?
In order to answer this question, let me first call to our minds one of the linguistic and persuasive tools in the Qur’an, which is the real comparison. Allah (SWT) says in His holy book: “The similitude of Isa (Jesus) before Allah is as that of Adam; He created him from dust, then said to him: "Be" and he was.”(Surah Al-Imran: 59) This verse was intended to answer the claims of the Christians who drifted to the deification of the Messiah Isa (AS) for being the result of a unique kind of parturition and creation, which no other man had before him; being the son of a mother with no father. That is why a comparison of this strange case with a much stranger one was done in order to show that the creation of ‘Isa (Jesus) (AS) is easier and simpler than the creation of Adam (AS) coming from neither mother nor father.
The Qur’an uses this rational comparison in several situations in order to confute the disbelieving disputants and the people of the other Holy Books (the Jews and Christians), for instance, it states:
“And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they rotten away and become dust? Say (O Muhhamad) He will give life to them who created them for the first time. He is the All-Knower of every creation."(Surah Ya-Sin:78-79).
That is because resurrecting man from bones or remains seems rationally easier than resurrection from void. Therefore, we return to indulge ourselves in a journey of systematic comparison between the creation of both Adam and Isa (AS) in the light of this verse. This comparison would have seemed meaningless and unreasonable in the Qur’an if Adam had descended from a previous race of mankind.
Let us recall the verses that describe the selection and birth of Isa (AS):
“(Remember) when the angels said: "O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word from Him ["Be!" - and he was! i.e. 'Isa (Jesus) the son of Maryam (Mary)], his name will be the Messiah.”(Surah Al-Imran: 45)
This verse corresponds to Allah’s telling the angels about the creation of Adam and making him the inheritor (successor) of the earth.
“She said, O my Lord! How shall I have a son when no man has touched me. He said, So (it will be) for Allah creates what He wills. When He has decreed something, He says to it only: "Be!" and it is.”(Surah Al-Imran: 47)
Maryam’s (AS) inquiry corresponds to the angels' inquiry: "Wilt Thou place therein those who will make mischief therein and shed blood?"(Surah Al-Baqarah:30)
The selection of prophets: “Allah did choose Adam and Nuh (Noah), the family of Ibrahim (Abraham), and the family of 'Imran above all.”(Surah Al-Imran: 33)
“And she (Maryam) who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all.”(Surah Al-Imran: 91) Once again we see a huge similarity to the verse, “Verily, the similitude of Isa before Allah is as that of Adam."(Surah Al-Imran: 59) in the manner of creation, this is apparent in several occasions, for example:
Creation is old, (I create) was modeled in the past to stress that it is an old process and to report something before creation (as for Adam). Also (by a word of Him) is Allah's past creation; it is as early as Isa: “(We wish) to appoint him as a sign and a mercy from Us (Allah) to mankind, and it is a matter (already) decreed, (by Allah).”(Surah Maryam: 21).
Slackness in the duration of creating: with His holy will, Allah demands: "Be – and it is.” So, if the matter of creation was already an absolute existing, then the form would have been: "Be – and it was.”
Thus, the matter is ordained with a particular timing; and a timely requirement that must happen. Thus if the creation of the Messiah (AS) took a period of time that is similar to any ordinary pregnancy, “So she conceived him, and she withdrew with him to a remote place where she (AS) suffered the pains of labor”,(Surah Maryam: 22-23) putting in mind the sudden changes of the human/divine measures of time, it is surprisingly strange that the creation and the shaping of Adam (AS) would take as long as millions of years of time.
We can notice that the tools of the resurrection of life are the same in the two situations:
“We breathed into her of Our spirit.”(Surah Al-Anbia: 91).
What I am certain about is that this spirit, which is a divine matter, is the spirit that resurrects life in any creature, especially without normal breeding. It is a life touched by Allah’s (SWT) divine powers, which bestow whatever Allah wishes of special gifts that break the boundaries of reason and prove Allah’s (SWT) supremacy.
Let us contemplate for a while the following verses:
“I create for you out of clay the figure of a bird, and breathe into it, and it becomes a bird by Allah's permission.”(Surah Al-Imran: 49).
Or
“You create out of clay the figure of a bird, by My permission, and you breathe into it and it becomes a bird by My permission.”(Surah Al-Maidah: 110).
Compare them with this verse:
"Truly, I am going to create man from clay.” So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.”(Surah Sad: 71-72).
It is as if Allah wants to recall for us a scene of creation all over again by the hands of one of his worshipers, ‘Isa (AS), using His word and the breath of His soul, who was given the quality of creation with a limit decided only by His will and permission. This scene (the creation of birds) undergoes the same creation steps using the same tools, only that Allah Is the Most Sublime.
I do not think the sons of Israel have waited for millions of years to see the completion of the bird creation with no breeding in order to believe the Messiah's miracles: “So blessed be Allah, the Best of creators.”
Let us return to the special gifts that Allah has given to ‘Isa (AS):
“Then she pointed to him. They said, How could we talk to one who is but a child in the cradle? He ['Isa (Jesus)] said: Verily! I am a worshiper of Allah, He has given me the Scripture and made me a Prophet.”(Surah Maryam: 29-30)
‘Isa (AS) broke all phases, and with Allah's will, he was blessed with quality and maturity of language since the day of birth. However, it seems more reasonable for Adam (AS) not to await any of the human stages in order to gain the ability of language and speech.
There are other strange comparisons that support this one:
“He said, O Adam! Inform them of their names.” (Surah Al-Baqarah: 33) ‘Isa (AS) also reports the words of Allah as he says (in the Qur’an): “……And I inform you of what you eat, and what you store in your houses.”(Surah Al-Imran: 49).
I would not desire to extend in comparing the gifts that ‘Isa (AS) and his Mother (AS) had to those of Adam (AS) and his Wife, or to rely on the language of numbers found in the Qur’an. Though it is worth noting that both Adam and ‘Isa (AS) were equally mentioned in the Holy Qur’an for 25 times.
However, this is how the Qur’anic proofs harmonize:
“The similitude of Isa before Allah is as that of Adam; He created him from dust, then said to him: "Be.” And he was.”(Surah Al-Imran: 59).
This proves that the creation of Adam from a father and a mother seems meaningless and contradictory with the meaning of this comparison and the significance of this argument.
The Distinction between the diverse phases of Mankind and the of Humanity:
The Distinction between a Human being and Man:
Having analyzed your approach to the story of creation, you identify “Al-Insan” (human being) as the creature that has been granted linguistic and mental qualities as well as religion. Whereas you identify “Bashar” (Mankind) as the creature whose existence preceded that of the developed “human being”, who started to be liable for his deeds and who had the distinguishing features allocated to Mankind, such as the ability to walk, having a straight back and so on.
However, this distinction between the two terms is supported by many verses in several locations in the Holy Qur’an, as in:
"We know indeed that they say, "It is a ‘Bashar’ (man) that teaches him." The tongue of the man they wickedly point to is notably foreign, while this is Arabic, pure and clear." (Surah An-Nahl: 103)
This verse attributes to a “Bashar” (from mankind) the mental ability and knowledge as well as the language (tongue). Moreover, taking into consideration the reason behind this “divine” revelation, we realize that this verse attributes religion to this “Bashar” as well.
"So eat and drink and be tranquil and peaceful. And if thou dost see any 'Bashar' (man), say, I have vowed to fast for (Allah) the Most Gracious, and from this day, I shall speak not with any ‘Insan' (human being). " (Surah Maryam: 26)
Reading this verse, we find that the Qur’an certainly uses the term “Insan” (human being) as a synonym of the term “Bashar” (mankind).
“This is nothing but the word of ‘Al-Bashar’ (mankind)!’ (Surah Al-Muddathir: 25)
"A warning to ‘Al-Bashar’ (mankind)." (Surah Al-Muddathir: 36).
These two verses use the definitive article “Al” (The) for the term “Bashar” which attributes the meaning, to all Mankind, as a species characterized by linguistic qualities and liability for their deeds. It refutes accordingly the hypothesis that claims that the term “Bashar” refers to the early undeveloped creatures who were not liable for their deeds and who were still lacking the mental and linguistic qualities as well as religion, making it feeble and unreliable.
The theory claiming slackening in the time span in the creation phases of “Al-Insan” (Adam as a human being):
The theory of slackening in the time span in the creation phases of “Al-Insan” (human being) relies on the following reasons:
The use of the connecting prepositions that might reflect this meaning.
The Qur’anic use of the term “Sulalah” (descent/progeny) to indicate the diverse phases of the creation.
The use of the connecting prepositions:
The connecting prepositions that are used in the story of creation do not necessarily indicate a long time span. This becomes evident as we recollect the following verses, which describe the story of creation, resurrection, and childbirth:
"And look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things." (Surah Al-Baqarah: 259)
"Was he not a drop of semen emitted (in lowly form)? Then he became a leech-like clot; then Allah created and fashioned (him) in due proportion." (Surah Al-Qiyamah: 37 - 38)
"His companion said to him, in the course of their argument, "Dost thou deny Him Who created thee out of dust, then out of a semen, then fashioned thee into a man?" (Surah Al-Kahf: 37)
" I create for you out of clay, the figure of a bird, and breathe into it, and it becomes a bird by Allah's permission." (Surah Al-`Imran: 49)
The use of the term "Sulalah" (descent/progeny):
Allah (SWT), said:
" We did create Man from a progeny of clay; then We placed him as a drop of semen in a safe lodging, firmly fixed." (Surah Al-Mu'minun: 12 - 13)
“Who made everything He has created in perfect shape, and He began the creation of man (human being) from clay. Then He made his progeny from semen of mean fluid then He fashioned him in due proportion, and breathed into him from His soul.” (Surah As-Sajdah: 7 – 9)
If we view these verses as a whole, we realize, as the meaning flows from one verse to the next, that we are provided with a detailed description of the phases of creation and the various stages required to produce a complete human being. Therefore, let us have a deeper insight into the Qur’anic approach in explaining these phases in order to perceive the actual and intended meaning of the term "Sulalah"(a descent/progeny “of clay”):
"He created him from dust, then He said to him "Be”, and he was." (Surah Al-Imran: 59)
The term Sulalah (a descent/progeny of “a mean fluid”) is again used:
"Was he not a drop of semen emitted (in lowly form)? Then did he not became a leech-like clot; then (Allah) created and fashioned (him) in due proportion; and of him He made two sexes, the male and the female." (Surah Al-Qiyamah: 37 - 39)
Hence, we find no contradiction among these verses but rather a comprehensive outlook.
The human being:
The human being (except Adam (AS) and his wife) is the result of a successive process
of hereditary reproduction between living constituents (creatures) that will continue till the Day of Judgment.
The origin of this "Sulalah" is found in our father Adam (AS), who did not inherit anything “alive”, but was rather created from a solid lifeless origin (namely, dust). Therefore, we have to distinguish between “Sulalah from clay” that has no life except after the completion of the process of creation and “Sulalah from a mean liquid” which involves progeny as a result of a process of reproduction between hereditary living constituents (creatures).
The Qur'anic style tends to epitomize and, thus time and places are dissolved. Once, it focuses on the phases of dust and clay, especially when referring to Adam and the origin of creation. Another time, it gives only a hint about this dusty origin, and elaborates on the reproductive phase ("Sulalah" from a mean fluid) because it is so abstract and obvious, as in these following verses:
“It is He Who has created you from dust then from a semen-drop, then from a leech-like clot; then does he get you out (from the womb) as an infant, then lets you (grow and) reach your age of full strength; then lets you afterwards become old.” (Surah Ghafir: 67).
“It is Allah Who created you in a state of (helpless) weakness, then gave (you) strength after weakness, then, after strength, gave (you) weakness and a hoary head ,He creates as He wills, and it is He Who has all knowledge and power.” (Surah Ar-Rum: 54)
“Have We not created you from a mean fluid (semen)? Then We placed it deep seated in a place of safety, firmly fixed, for a period determined (by gestation)?” (Surah Al-Mursalat: 20 – 22).
“He creates you, in the wombs of your mothers, in stages, one after another, in three veils of darkness.” (Surah Az-Zumar: 6)
If Allah (SWT) addresed the issue of the "Sulalah" from clay and its inimitability in an unclear way, He (SWT) recalled it through another in-between case, that is, the miracle of parturition of Isa “Jesus” (AS) from only one "living" creature. Such miracle represents a mutation in the process of reproduction.
The question of creation has always aroused the polytheists' anger since it leads to the questions of Resurrection and Judgement. The one, who believes in this question of creation and in the inimitability of its phases, starting from the dusty phase, can believe in the resurrection from a dusty origin.
“When we die, and become dust and bones, shall we (then) be raised up (again)? And also our ancestors?” (Surah As-Saffat: 16 – 17).
“Does he promise that when ye die and become dust and bones, ye shall be brought forth (again)? Far, very far is that which ye are promised! There is nothing but our life in this world! We live and we shall die! But we shall never be raised up again!” (Surah Al-Mu'minun: 35 – 37).
“On the contrary they say things similar to what the ancients said. They say: " When we die and become dust and bones, could we really be raised up again? Such things have been promised to us and to our ancestors before! They are nothing but tales of the ancients! ." (Surah Al-Mu'minun: 81 – 83)
Thus, the Qur'anic verses explore the story of creation (a descent/progeny of clay + Sulalah from a mean fluid) so that we can easily come to believe in the absolute truth of Resurrection, as indicated in these verses:
"O mankind! If ye have doubt about Resurrection, (be aware) that We at the beginning created you out of dust (Adam AS), then out of semen, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our powers) to you. We cause whom We will, to rest in the wombs for an appointed term, then do We bring you out as infants. Then We (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much)." (Surah Al-Hajj: 5).
"Does (mankind) think that he will be left uncontrolled, (without purpose or Judgement)? Was he not a drop of semen emitted (in lowly form)? Then he became a leech-like clot; then (Allah) created and fashioned (him) in due proportion? And of him He made two sexes, the male, and the female. Has He not (Allah SWT), (the same) power to give life to the dead? ." (Surah Al-Qiyamah: 36 – 40).
"And they used to say, When we die and become dust and bones, shall we then indeed be raised up again? (We) and our ancestors? Say: Yea, those of old and those of later times (a descent/progeny “of clay” + Sulalah from a mean fluid), All will certainly be gathered together for the meeting appointed for a Day well-known.” (Surah Al-Waqi`ah: 47 - 50).
When we die, and become dust and bones, shall we (then) be raised up (again)? And also our ancestors? (17) Say thou: Yea, and ye shall then be humiliated (on account of your evil). Then it will be a single (compelling) cry; and behold, they will be staring! They will say, Woe to us! This is the Day of Judgment! This is the Day of Sorting Out, whose truth ye (once) denied!" (Surah As-Saffat: 16 - 21).
"You make out of clay, the figure of a bird, by My permission, and You breathe into it and it becomes a bird by My permission, and thou healest those born blind, and the lepers, by My permission. And behold! Thou bringest forth the dead by My permission. (Surah Al-Ma'idah: 110).
"I have come to you, with a Sign from your Lord, in that I create for you out of clay, the figure of a bird, and breathe into it, and it becomes a bird by Allah's permission and I heal those born blind, and the lepers, and I bring the dead into life, by Allah's permission." (Surah Al-`Imran: 49)
I believe that this is the reason for not mentioning Adam increasingly
in the story of creation (descent/progeny of clay). It is a creation we all shared
in eternity and will share in Resurrection.
Allah Almighty said:
" We created you and gave you shape (the noble shape of a human being); then We ordered the angels, Prostrate to Adam." (Surah Al-A`raf: 11)
Once more, I recall the verse:
" Who made everything He has created in perfect shape and He began the creation of man (mankind) from clay. Then He created his progeny from semen of mean fluid. Then He fashioned him in due proportion, and breathed into him from His soul. " (Surah As-Sajdah: 7 -9)
I do not want to discuss further the meanings of the term "Sulalah", rather I assume – as you did - that this term refers to "Bashar" (mankind) of the old phases who was born and died out before Adam. However, this assumption soon contradicts the beginning of the same verse, which negates any imperfection or deficiency in anything of Allah's Creation: “ Who made everything He has created in perfect shape.”
Thus, there is no human being who is not fully shaped and self-contained before Adam. It is only one plan for creation.
The Scene of creation from the Holy Qur'an:
“Allah did choose Adam”(Surah Al-Imran: 33)
The phenomenon of choosing Adam does not necessitate that he was chosen from among his people or from among animals and sumpters. In fact, it means that he was chosen from among creatures that may be equal to, or even surpass him in faculties and degrees
of obedience, submission and thralldom.
The following verses may support that theory:
Upon knowing that, the Angels asked in surprise, "Whilst we do celebrate Thy praises and glorify Thy Holy (name)?" (Surah Al-Baqarah: 30)
Iblis (Satan) said in arrogance, "I am better than he: Thou didst create me from fire, and him from clay." (Surah Al-A`raf: 12)
Allah Almighty said, "We have honored the descendents of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them marked preferment, above a great part of our creation." (Surah Al-Isra': 70).
The act of conferring such preferment on Adam (AS) and his descendents is not absolute,
that is, Allah did not prefer him above all creatures, but only above "a great part”
of them. Moreover, Adam was chosen from among all the creatures whether enjoying mental abilities, or not enjoying any inanimate abilities (such as, mountains and the earth) or any moving animal.
"Just ask them, are they the more difficult to create, or the (other) beings We have created? We created them out of sticky clay!" (Surah As-Safat: 11)
Hence, the use of the word "choose" (or honored) is justified by the fact that there were other creatures more likely to be chosen for that mission. However, I do believe that such choice mentioned in the verse denotes a choice meant for prophethood, not for succession. I based this belief on these two verses:
"Thus did Adam disobey his Lord, and allow himself to be seduced. (But his Lord chose him (for His Grace), He turned to him, and gave him guidance." (Surah Taha: 121 – 122)
"Allah did choose Adam and Nuh (Noah), the family of Ibrahim (Abraham), and the family of 'Imran above all." (Surah Al-`Imran: 33)
The reason for such choice was to take on the responsibilities of a prophet; which is a choice confined only in a few descendents of Adam (AS) honored to be Messengers and Prophets.
“Those who will make mischief therein and shed blood”(Surah Al-Baqarah: 30)
First of all, we have to remember that we are discussing metaphysical and intangible matters that we know nothing about except what Allah brings to our knowledge. Thus, we only have a blurred vision concerning the scene of creation with few words that may not quench our thirst for having a full knowledge of that same scene, which Allah made unclear before us. All Qur'anic verses describe the story of creation in a hypothetical approach, as in this following verse:
" They shall have aught cognizance of His knowledge except as He willeth." (Surah Al-Baqarah: 255)
The Angels indicate in wonder: "Those who will make mischief therein and shed blood?" (Surah Al-Baqarah: 30)
Because they knew that the Jinn (demons) used to make mischief on earth: (as indicated in these two verses)
"And the jinn, We created aforetime." (Surah Al-Hijr: 27)
"Except Iblis (Satan). He was one of the Jinn." (Surah Al-Kahf: 50)
Shedding blood is not necessarily a human act that denotes the existence of a human being, but is only a tantamount for killing and destruction.
Another reason for that saying was the Angels' knowledge of the creatures that inhabited the earth before Adam.
Allah (SWT), as indicated in the following verse taught such knowledge to them:
"Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." (Surah Al-Baqarah: 32)
Here we have to refer to an important issue concerning how detailed the Qur'anic address is, particularly in that scene and the veiled terms it includes, such as "the names of these,” "if ye are right", "what you have been concealing" and "shed blood.” If we inquire about how the Angels did know about the bloody past or future of a certain creature, then we also have to inquire about what Iblis (Satan) said in his speech with Allah (SWT) in the same scene:
"Then get thee out from here: for thou art rejected, accursed, and outcast. And My Curse shall be on thee till the Day of Judgment. (Iblis) said: "O my Lord! Give me then respite till the Day the (dead) are raised. (Allah) said, Respite is granted to thee, Till the Day of the Time Appointed." (Surah Sad: 77 - 81)
Let us then consider the word "raised" in (the Day the (dead) are raised) as it indicates two important meanings:
The meaning of Resurrection; which can be understood from (till the Day of Judgment).
The meaning of the people being increased in numbers from only one source - Adam's progeny (descendents), as implied in Iblis's (Satan's) use of the plural form of the verb. This indicates the existence of at least one human being commissioned in addition to Adam (AS), who is liable for his deeds. This human being may be Hawwa' (Eve), in which case there would be a possibility for reproduction and increase.
In another verse, Iblis (Satan) says, "He said: "Seest Thou? This is the one whom Thou hast honored above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway, all but a few!" (Surah Al-Isra': 62)
Then, how could Iblis (Satan) tell about the people's descent from Adam's progeny, while he only sees one creature before him and whom he arrogantly refuses to prostrate?
In brief, the Holy Qur'an addresses our minds and inspires us to think, while maintaining – at the same time – the ambiguity and secrecy of creation and one's liability for his deeds.
"I called them not to witness the creation of the heavens and the earth, nor (even) their own creation." (Surah Al-Kahf: 51)
"Of knowledge it is only a little that is communicated to you, (mankind!)" (Surah Al-Isra': 85)
Then Shaitan (Satan) whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away? (Surah Ta Ha: 120)
This Holy verse indicates that the meanings of "eternity" and "kingdom" are known to the addressee (Adam), who might have learnt them, among the other things taught to him, by Allah, as indicated in this verse:
"And He taught Adam all the names (of everything).” (Surah Al-Baqarah: 31)
Such teaching is a direct Divine one, which goes beyond teaching words and their significance to cover all the knowledge necessary for succession, liability for one's deeds and inhabitation of the earth. For example, the knowledge of mortality was common to some creatures (the Angels), who dealt with that new creature “Adam (AS)” (and shed blood).
Supposing that Adam has progressed in language and knowledge with the passing of years, as a result of the existence of a human "Sulalah" (descent/progeny) and a human phase of evolution, contradicts the hypothesis of choosing Adam and his progeny, which you believe in. The story of Adam's two sons, Qabeel (Cain) and Habeel (Abel), is an example of this. They enjoyed a high level of language, thinking, and the understanding of their being liable for their deeds, according to the previous meanings included in your view of the story of creation in brief. Yet, I wonder how they could know all these things, and at the same time know nothing of the procedures of burial. Had they not noticed any "Bashar" (Man), with all the meanings of savagery and brutality which the word implies to you, who died or was killed and buried for millions of years of the "Basharia" (mankind) phase?
Dear Sir,
Some researchers used to study the Qur'anic verses in order to interpret the inimitable scientific discoveries they told about, before man was really able to reach such scientific discoveries. I hated the fact that the Holy Qur’an - with all its sacred facts – would be exposed to the relativity of the changeable scientific facts.
Though we agree that Darwin’s theory of evolution does not even deserve our least concern, your point of view agrees with at least two of its main concepts. The first concept is the evolution of creatures through ages; and the second is the struggle for survival between the creatures of the same species, which results in the survival of only the fittest and the elimination of the weakest.
The theory states: “In a short interval of time, in the future centuries, it is almost certain that the developed races of humans will be able to eliminate the barbaric ones and replace them all over the world.”
This theory has indeed been practically applied in some areas, such as the U.S.A. where the European whites replaced the Red Indians. However, it is wrong to consider that theory as a rule for creation. Rather, the basis of creation is to compete, not struggle for survival.
The extinction, deformation or eradication of some species represents the will and harsh punishment of Allah, as Allah says in the Holy Qur’an:
"Nuh (Noah) invoked Us, and We are the best to respond to the prayer. We rescued him and his people from the Great Calamity, and made his progeny to endure (on this earth), and We left (this blessing) for him among generations to come in later times. "Peace and salutation to Noah among all!" Thus indeed do we reward those who do right. For he was one of our believing worshipers. Then the rest (disbelievers and polytheists) we overwhelmed in the Flood.” (Surah As-Saffat: 75 – 82)
"Until, when he reached (a tract) between two mountains, he found, beneath them, a nation who scarcely understood a word. They said, O Zul-Qarnain! Ya’juj (the Gog) and Ma’juj (Magog) do great mischief on earth; shall we then render thee tribute in order that thou mightest erect a barrier between them and us? He said, (The power) which my Lord has established in me is better (than your tribute): help me therefore with strength (of labor). I will erect a strong barrier between you and them. Bring me blocks of iron. At length, when he had filled up the space between the two steep mountain sides, he said, "Blow”, then, when he had made it (red) as fire, he said, Bring me, that I may pour over it, molten copper. Thus were they made powerless to scale it or to dig through it. Zul-Qarnain said,This is a mercy from my Lord; but when the Promise of my Lord comes, He will make it into dust; and the Promise of my Lord is ever true. On that day, We shall leave them to surge like waves on one another; the trumpet will be blown, and We shall collect them (the creatures) all together. And We shall present Hell, that day, for disbelievers plain to see.” (Surah Al-Kahf: 93 - 100)
“And indeed ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected."” (Surah Al-Baqarah: 65)
"Say, O Muhammad, Shall I point out to you something much worse than this, (as judged) by the recompense it received from Allah? Those (Jews) who incurred the Curse of Allah and His Wrath, those of whom some He transformed into apes and swine, those who worshipped evil; these are (many times) worse in rank, and far more astray from the even path!" (Surah Al-Ma'idah: 60)
"When in their insolence they transgressed (all) prohibitions, We said to them: "Be ye apes, despised and rejected." (Surah Al-A`raf: 166)
Moreover, there is no evolution in the creation of humans except in the way already mentioned in this verse:
"Seeing that it is He that has created you in different stages (nutfah then alaqah then mudghah i.e semen, then leech-like clot, then morsel of flesh)?" (Surah Nuh: 14)
The scientific evidences you mentioned here are only a group of hypothetical researches that do not represent absolute truth. On the contrary, the specialists themselves regard them as void of credibility, objectivity, and scientific precision. This is because of the many struggles in the field of biology, all attempting to impose certain ideologies and philosophies that have nothing to do with science, but only aim at establishing Darwin's theory as a deeply-rooted fact.
I do believe that there is no harm if science contradicts the Divine text at a certain point of time, on the condition that the attempt to make them compatible will not bring the religious text into question.
My dear Sir, I allowed myself to humbly criticize your approach to the story of creation. I made the Qur'anic verses my only reference in proving that Adam (AS) is the father of all mankind, though the Prophetic Sunnah and religious interpretations also support the same fact. However, I did not elaborate on the secondary issues, such as the Heaven inhabited by Adam (AS).
I hope that this research would confer upon me Allah's pleasure. I invoke Allah (SWT) to grant us the reward of correct exercise in religion and grant you long life for serving Islam.
Best regards
Al-Jadidah, 31/8/2004
`Abdul-Haqq `Iqal
In the Networks of Information and Communication
Faculty of Science
Al-Jadidah, Morocco