Topic: Who Shed
View Aspects
وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ
7:130; 10:15; 15:29; 24:56; 38:27.
天使们的问题并不是为了挑剔安拉的工作, 而是为了更多地了解安拉旨意的性质和智慧نُسَبِّحُ (Nusabbihu) 的含意见1400A。
有鉴于تَسْبِيْح (Tasbih, 褒扬) 用于涉及安拉的常德, 因此, تَقْدِيْس (Taqdis, 尊崇安拉的神圣) 则用于涉及安拉的行动。
天使们并不反对安拉的意图或要求优于阿丹。他们的问题是由于安拉宣布他的计划, 要指定一个代理者而引起的。维持秩序和加强法律, 就需要代理者。天使们的表面上的反对, 意味着大地上会有制造混乱和流血的人。人类已赋有行善和作恶的巨大能力, 而天使们说到了人类性格的阴暗面, 但是安拉知道他们 (人类) 能够达到一个可以反映安拉常德的道德高度。 “我知道你所不知道的” 这句话所指的就是人类性格的光明的一面。
一般认为阿丹是安拉在大地上创造的第一个人, 他生于六千年左右的时代。可是, 这种观点并未得到«古兰经» 的证实。世界经过了创造与文明的不同循环, 而现代人类的祖先阿丹, 只是现代循环中的第一环, 而不是安拉创造的最初的人。国家有兴亡, 文明出现了又消失。另外的一些阿丹可能在我们的阿丹之前已离开人间; 一些其它种族可能生存过而又消亡了, 另一些文明的循环可能已经出现了而又消失了。伟大的苏非派穆斯林穆海伊丁•伊本•阿拉比 (مُحْیُ الدِّيْن اِبْنِ عَرَبِیْ, Muhyiud-Din Ibn-e-‘Arabi,) 说, 他曾经梦见自己巡游了天房一圈。梦中有个声称是他的一个祖先的人出现在他面前。“自你死以来有多长时间了,” 伊本•阿拉比问, “有四万多年了,” 那人回答说。“可是这段时间比阿丹同我们分离的时间长得多,”伊本•阿拉比说。那人回答说, “你说的是哪一个阿丹? 是离你最近的阿丹, 还是别的那个阿丹?” 伊本•阿拉比说, “我回想起来了穆圣有句话大意是这祥, ‘安拉已创造了不少于十万个阿丹’, 我自言自语, 或许这个自称是我祖先的人是先前的所有阿丹之一吧” (فُتُوْحَات, Futuhat, ii, P.607)。没有人主张在阿丹之前生存过的种族在他生前完全被消灭掉。很可能这个古老种族还有少量的幸存者, 而阿丹则是其中之一。安拉于是选择他作为一个新种族的祖先和新文明的先驱。他似乎是从死者中被创造的, 代表了生命的一个新阶段的开始。因为 خَلِيْفَة (Khalifa) 意指一个继承者, 显然人类在阿丹之前已经在大地上存在并生活过, 而阿丹是他们的继承者。我们不能说美洲、澳洲等等的原始居民是这一最后的阿丹的后代, 或是在他之前已离世的某个别的阿丹的后裔。
阿丹在哪里出来, 或在哪里被培养成为宗教复兴者, 有许多说法。一般的观点是他被安置在天园, 但是后来被逐出天园而安置在大地上的某一地方。可是, “在大地上” 这话与此观点互相矛盾, 那是表示阿丹肯定居住在大地上, 而正是在大地上, 他被培养成一位宗教复兴者。很可能起初是命令他居住在伊拉克, 后来奉命移居到邻近大陆。其详细情况请参考这一节经文下的 «古兰经注释的大版本»。
یہ جو ملائکہ نے کہا کہ تو ایسا آدمی زمین میں پیدا کرے گا جو فساد کرے گا اور لوگوں کے خون بہائے گا۔ یہ آدم پر اپنی بڑائی کے اظہار کے لئے نہیں‘ نہ خداتعالیٰ پر اعتراض کے لئے ہے۔ بلکہ خلیفہ کے لفظ سے انہوں نے استدلال کیا ہے۔ کیونکہ خلیفہ کے معنے ہوتے ہیں جو حاکم کا قائم مقام ہو۔ پس جب اللہ تعالیٰ نے کہا کہ میں زمین میں خلیفہ بنانے والا ہوں تو فرشتوں نے کہا کہ خلیفہ کی ضرورت تو تب ہوتی اگر زمین میں ایسے آدمی پیدا کرنے کا ارادہ ہوتا جو آپس میں لڑ بھڑ سکتے ہوں اور خون بہا سکتے ہوں۔ پس فرشتوں کا یہ فقرہ کہ اَ تَجْعَلُ فِیْھَا مَنْ یُّفْسِدُ فِیْھَا نہ خداتعالیٰ پر اعتر
7:130; 10:15; 15:29; 24:56; 38:27.
Qala is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. The expression Imtala’ul-Haudu wa Qala Qatni (the tank became full and said, 'that will suffice') does not mean that the tank actually said so; only its condition implied that it was full.
The conversation between God and angels need not be taken in a literal sense as actually to have taken place. As stated above the word Qala is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. The verse may thus simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
Mala’ikah which is the plural of Malak is derived from Malaka which means, he controlled, or from Alaka meaning, he sent. The angels are called Mala’ikah because they control the forces of nature or because they bring Divine revelations to Heavenly Messengers and Reformers.
The angels did not object to God’s purpose or claimed superiority over Adam. Their question was prompted by God’s announcement of His plan to appoint a vicegerent. A vicegerent is needed when order has to be maintained and laws enforced. The seeming objection of the angels meant that there would be people on earth who would create disorder and shed blood. Man having been endowed with great powers to do good and evil, the angels spoke of the darker side of his character but God knew that he could rise to such moral heights as to become the mirror of Divine attributes. To this bright side of his character the words "I know what you know not" refer.
The question of the angels was not by way of finding fault with God’s work, but by way of seeking greater knowledge of the nature and wisdom of the appointment. For the meaning of Nusabbihu see {2981}.
Whereas Tasbih (glorifying) is used with regard to God’s attributes, Taqdis (extolling His holiness) is used concerning His actions.
Adam, who lived about 6000 years ago, is popularly believed to be the first man created by God upon earth. This view, however, is not corroborated by the Qur’an. The world has passed through different cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization may have appeared and disappeared. Muhy-ud-Din Ibn-e-‘Arabi, the great Muslim mystic says that once he saw himself in a dream performing a circuit of the Ka‘bah. In the dream a man who claimed to be one of his ancestors appeared before him. "How long is it since you died," asked Ibn-e-‘Arabi. "More than forty thousand years," the man replied. "But this period is much more than what separates us from Adam," said Ibn-e-‘Arabi. The ma
7:130; 10:15; 15:29; 24:56; 38:27.
Important Words:
قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).
الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.
خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).
نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).
نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).
Commentary:
This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.
But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.
Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).
If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).
It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:
"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).
The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.
The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.
The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the introduction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.
The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.
God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.
Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.
This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.
As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:
Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).
Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.
Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).
Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.
This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.
As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encompassing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.
According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.
Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.
As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:
1. They are bearers of Divine Messages (22:76).
2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).
3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).
4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).
5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).
The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.
For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.
c
7:130; 10:15; 15:29; 24:56; 38:27.
32
天使们的问题并不是为了挑剔安拉的工作, 而是为了更多地了解安拉旨意的性质和智慧نُسَبِّحُ (Nusabbihu) 的含意见1400A。
33
有鉴于تَسْبِيْح (Tasbih, 褒扬) 用于涉及安拉的常德, 因此, تَقْدِيْس (Taqdis, 尊崇安拉的神圣) 则用于涉及安拉的行动。
34
天使们并不反对安拉的意图或要求优于阿丹。他们的问题是由于安拉宣布他的计划, 要指定一个代理者而引起的。维持秩序和加强法律, 就需要代理者。天使们的表面上的反对, 意味着大地上会有制造混乱和流血的人。人类已赋有行善和作恶的巨大能力, 而天使们说到了人类性格的阴暗面, 但是安拉知道他们 (人类) 能够达到一个可以反映安拉常德的道德高度。 “我知道你所不知道的” 这句话所指的就是人类性格的光明的一面。
34A
一般认为阿丹是安拉在大地上创造的第一个人, 他生于六千年左右的时代。可是, 这种观点并未得到«古兰经» 的证实。世界经过了创造与文明的不同循环, 而现代人类的祖先阿丹, 只是现代循环中的第一环, 而不是安拉创造的最初的人。国家有兴亡, 文明出现了又消失。另外的一些阿丹可能在我们的阿丹之前已离开人间; 一些其它种族可能生存过而又消亡了, 另一些文明的循环可能已经出现了而又消失了。伟大的苏非派穆斯林穆海伊丁•伊本•阿拉比 (مُحْیُ الدِّيْن اِبْنِ عَرَبِیْ, Muhyiud-Din Ibn-e-‘Arabi,) 说, 他曾经梦见自己巡游了天房一圈。梦中有个声称是他的一个祖先的人出现在他面前。“自你死以来有多长时间了,” 伊本•阿拉比问, “有四万多年了,” 那人回答说。“可是这段时间比阿丹同我们分离的时间长得多,”伊本•阿拉比说。那人回答说, “你说的是哪一个阿丹? 是离你最近的阿丹, 还是别的那个阿丹?” 伊本•阿拉比说, “我回想起来了穆圣有句话大意是这祥, ‘安拉已创造了不少于十万个阿丹’, 我自言自语, 或许这个自称是我祖先的人是先前的所有阿丹之一吧” (فُتُوْحَات, Futuhat, ii, P.607)。没有人主张在阿丹之前生存过的种族在他生前完全被消灭掉。很可能这个古老种族还有少量的幸存者, 而阿丹则是其中之一。安拉于是选择他作为一个新种族的祖先和新文明的先驱。他似乎是从死者中被创造的, 代表了生命的一个新阶段的开始。因为 خَلِيْفَة (Khalifa) 意指一个继承者, 显然人类在阿丹之前已经在大地上存在并生活过, 而阿丹是他们的继承者。我们不能说美洲、澳洲等等的原始居民是这一最后的阿丹的后代, 或是在他之前已离世的某个别的阿丹的后裔。
阿丹在哪里出来, 或在哪里被培养成为宗教复兴者, 有许多说法。一般的观点是他被安置在天园, 但是后来被逐出天园而安置在大地上的某一地方。可是, “在大地上” 这话与此观点互相矛盾, 那是表示阿丹肯定居住在大地上, 而正是在大地上, 他被培养成一位宗教复兴者。很可能起初是命令他居住在伊拉克, 后来奉命移居到邻近大陆。其详细情况请参考这一节经文下的 «古兰经注释的大版本»。
1
یہ جو ملائکہ نے کہا کہ تو ایسا آدمی زمین میں پیدا کرے گا جو فساد کرے گا اور لوگوں کے خون بہائے گا۔ یہ آدم پر اپنی بڑائی کے اظہار کے لئے نہیں‘ نہ خداتعالیٰ پر اعتراض کے لئے ہے۔ بلکہ خلیفہ کے لفظ سے انہوں نے استدلال کیا ہے۔ کیونکہ خلیفہ کے معنے ہوتے ہیں جو حاکم کا قائم مقام ہو۔ پس جب اللہ تعالیٰ نے کہا کہ میں زمین میں خلیفہ بنانے والا ہوں تو فرشتوں نے کہا کہ خلیفہ کی ضرورت تو تب ہوتی اگر زمین میں ایسے آدمی پیدا کرنے کا ارادہ ہوتا جو آپس میں لڑ بھڑ سکتے ہوں اور خون بہا سکتے ہوں۔ پس فرشتوں کا یہ فقرہ کہ اَ تَجْعَلُ فِیْھَا مَنْ یُّفْسِدُ فِیْھَا نہ خداتعالیٰ پر اعتر
a
7:130; 10:15; 15:29; 24:56; 38:27.
37
Important Words:
قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).
الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.
خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).
نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).
نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).
Commentary:
This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.
But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.
Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).
If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).
It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:
"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).
The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.
The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.
The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the introduction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.
The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.
God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.
Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.
This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.
As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:
Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).
Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.
Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).
Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.
This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.
As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encompassing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.
According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.
Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.
As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:
1. They are bearers of Divine Messages (22:76).
2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).
3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).
4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).
5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).
The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.
For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.
a
7:130; 10:15; 15:29; 24:56; 38:27.
57
Qala is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. The expression Imtala’ul-Haudu wa Qala Qatni (the tank became full and said, 'that will suffice') does not mean that the tank actually said so; only its condition implied that it was full.
The conversation between God and angels need not be taken in a literal sense as actually to have taken place. As stated above the word Qala is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. The verse may thus simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
57A
Mala’ikah which is the plural of Malak is derived from Malaka which means, he controlled, or from Alaka meaning, he sent. The angels are called Mala’ikah because they control the forces of nature or because they bring Divine revelations to Heavenly Messengers and Reformers.
58
The angels did not object to God’s purpose or claimed superiority over Adam. Their question was prompted by God’s announcement of His plan to appoint a vicegerent. A vicegerent is needed when order has to be maintained and laws enforced. The seeming objection of the angels meant that there would be people on earth who would create disorder and shed blood. Man having been endowed with great powers to do good and evil, the angels spoke of the darker side of his character but God knew that he could rise to such moral heights as to become the mirror of Divine attributes. To this bright side of his character the words "I know what you know not" refer.
59
The question of the angels was not by way of finding fault with God’s work, but by way of seeking greater knowledge of the nature and wisdom of the appointment. For the meaning of Nusabbihu see {2981}.
60
Whereas Tasbih (glorifying) is used with regard to God’s attributes, Taqdis (extolling His holiness) is used concerning His actions.
61
Adam, who lived about 6000 years ago, is popularly believed to be the first man created by God upon earth. This view, however, is not corroborated by the Qur’an. The world has passed through different cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization may have appeared and disappeared. Muhy-ud-Din Ibn-e-‘Arabi, the great Muslim mystic says that once he saw himself in a dream performing a circuit of the Ka‘bah. In the dream a man who claimed to be one of his ancestors appeared before him. "How long is it since you died," asked Ibn-e-‘Arabi. "More than forty thousand years," the man replied. "But this period is much more than what separates us from Adam," said Ibn-e-‘Arabi. The ma
وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
لَا تَسۡفِکُوۡنَ دِمَآءَکُمۡ یعنی بعض یہودی قبیلے دوسرے یہودی قبلیوں کو نقصان نہ پہنچائیں گے۔ عہد کی تفصیل کے لئے دیکھئے خروج باب ۲۰۔ ۲۱
خروج باب ۲۴ آیت ۳۔
The reference may be to the covenant between the Holy Prophet and the Jews of Medina by which both sides undertook to help each other against a common enemy and all disputes were to be referred to the Holy Prophet for decision (Muir’s 'Life of Mahomet' & 'Sirat' by Mirza Bashir Ahmad, M.A.).
See under 2:87.
2
لَا تَسۡفِکُوۡنَ دِمَآءَکُمۡ یعنی بعض یہودی قبیلے دوسرے یہودی قبلیوں کو نقصان نہ پہنچائیں گے۔ عہد کی تفصیل کے لئے دیکھئے خروج باب ۲۰۔ ۲۱
3
خروج باب ۲۴ آیت ۳۔
91
See under 2:87.
117
The reference may be to the covenant between the Holy Prophet and the Jews of Medina by which both sides undertook to help each other against a common enemy and all disputes were to be referred to the Holy Prophet for decision (Muir’s 'Life of Mahomet' & 'Sirat' by Mirza Bashir Ahmad, M.A.).