By: Allama Mohammed Shihabuddin Nadvi

So far we have discussed the hypothetical nature of evolution theory. The religious scholars who approved it, did it only to keep themselves on the right side of the so-called intellectuals. Now we will examine the status accorded to Adam (Pbuh) by the Qur’an and Islam.

At several places the Qur’an has related the story of Adam in these words: that Allah wanted to create a vicegerent on the earth, then created Adam out of dust, made the angels bow before him and elevated him to an exalted status.

The story has been related in so clear terms and so many times that it cannot be dismissed as a metaphorical narration, nor could Adam be denied as a specific individual. If this position is not acceptable, it will only imply that none of the Qur’an’s verse can be taken to mean as it appears. Whimsical interpretations will reject any verse. Principal commandments will be dismissed as parables or metaphors. Thus the Qur’an will be reduced to a riddle. Therefore the Hadith prohibits us to make interpretation of the Qur’an in accordance with one’s opinion:

Anyone who interprets the Qur’an as per his own opinion, should reserve his place in the hell.[1]

The Qur’anic reference to Adam makes it abundantly clear that it is the narration of a real story and leaves no room for doubt:

Behold, thy Lord said to the angels: “I will create a vicegerent on earth.”
(Qur’an, 2:30)

The words used in this verse specifically point to the fact that Allah had determined to create a vicegerent on the earth and that He was making this fact clear on the angels. It must further be noted that this was in accordance with a definite scheme and an organised plan. A reference to this aspect has been made in the form of a general principle, as could be seen from the following verses:

It is He Who created all things, and ordered them in due proportions. (Qur’an, 25:2)

Verily, all things have We created in proportion and measure. (Qur’an, 54:49)

Verily, for all things has Allah appointed a due proportion. (Qur’an. 65:3)

Every single thing is with Him in (due) proportions. (Qur’an, 13:8)

Qadr and Taqdeer are synonymous and are used to express the birth and operation of natural manifestation and organisation of the universe by Allah. By this account Allah is the Creator, Sustainer, Guide and Supervisor of all the biological species.

Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs. (Qur’an, 39:62)

Our Lord He Who gave to each (created) thing its form then, gave (it) guidance. (Qur’an, 20:50)

These verses are enough to counter and reject the theory of evolution as they make a portrayal of divine planning that has gone into the creation of the universe.

The concept of ‘vicegerent’ (khalifa) effectively counters the evolution theory as it is impossible for lakhs of species of living beings to together produce one individual. Then the evolutionists are also of the view that the man did not appear on the earth in his present form, but claimed millions of years to evolve in the present form. It is presumed that certain initial species of man were even deaf, dumb and wild and wisdom, consciousness and intelligence appeared over lakhs of years. We have already discussed them in detail.

So those who were influenced by this concept and wanted this to be supported by the Qur’an were quick to explain that Adam was neither a historical personality nor the first representative of Allah. And the one mentioned in the Qur’an was referred as a metaphorical representative. The Qur’an is very clear that mankind originated from a single individual instead of so many individuals. It is an unambiguous statement that Allah first created a single “being” or “individual”. Then He created his mate out of him and then other human beings out of them.

O mankind! Fear your Guardian-Lord, Who created you from a single person, created, out of it his mate, and from them twain scattered (like seeds) countless men and women.
(Qur’an, 4:1)

This does not apply to any theory of evolution. To the contrary, it contradicts it. A “single individual” does not even apply to amoeba or the initial living organism as the few people have tried to stretch its application. It even defies the scientific reality. The Qur’an is clear that its mate was from the “single individual” which means that Adam was the first creation and Eve (Hawwa) was created out of him. Amoeba is not covered by it as there is no mating system among unicellular animals.[2]

It therefore turns the portion of the Verse “created of like nature, his mate” into a riddle. The unicellular organisms proliferate by divisions. This process has been continuing over millions of years without any improvement or evolution. The “Protozoa” have neither males nor females. This diversity in nature has something that invites us to look into them. The Qur’an says:

And in the creation of yourselves and the fact that animals are scattered (through the earth), are Signs for those of assured Faith. (Qur’an, 45:4)

Denial of Adam: A Warning
There are numerous such scientific arguments in the holy Qur’an which reject this concept. But they reveal themselves only on an open minded study. This author is collecting such arguments in another book as the present book is merely for argument through Shariah point of view. So the present volume should be considered only as a preface for the series.

It should be quite clear that Adam was neither a mythological character nor a legendary one. He was a historical personality. Besides being the first person on the earth, he was the first prophet too. Since these are integral to the Qur’an and Hadith, one might risk his faith in Islam by denying these facts. For a Muslim these are fountain springs of original knowledge and it will be the greatest misfortune of a Muslim if he has to shed certain elements of faith under the influence of alien ideologies. The holy Prophet therefore says:

I have left two important items amongst you. You will not be led astray till you hold them. These are the Allah’s Book and His Prophet’s Sunnah.[3]

It is the demand of our faith that we weigh the entire treasure of knowledge in the light of the Qur’an and the Sunnah. The best way to comprehend the Qur’an is to have faith in its absoluteness and then ponder over its commandments. Whatever conforms to it should be accepted and whatever contradicts it, should be discarded. Whimsical interpretation should not be attempted. Divine knowledge is absolute and final while the human knowledge is hypothetical and based on assumptions. So the absolute cannot be bent to support or reinforce what is assumed.

Incontrovertible Realities
The divine averment that Allah wishes to appoint a vicegerent on the earth does not apply to evolution theory. It rather contradicts it. Other verses of the holy Qur’an reinforce it further:

And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter’s clay of black mud altered. (Qur’an, 15:28)

Here the Verse “I am creating a mortal” interprets the Verse “I am to place a viceroy in the earth” and explains as to how the vicegerent was created. The term Bashar (mortal) is used in singular as well as plural by the Qur’an. Following Verses serve as examples for indicating plurality:

Nay, ye are but mortals of His creating. (Qur’an, 5:18)

Their messengers said unto them: We are but mortals like you. (Qur’an, 14:11)

The same word indicated a single person in the following Verses:

Those women said: Allah preserve us! No mortal is this! (Qur’an, 12:31)

For they said: Is it a mortal man, alone among us, that we are to follow?
(Qur’an, 54:24)

All these are proof enough that the Verse “I am creating a mortal” the connotation is for a single individual. Another Verse reinforces this aspect:

When I have fashioned him (in due proportion) and breathed into him of My Spirit, fall ye down in obeisance unto him. (Qur’an, 15:29)

It also connotes a single person by using the words “Sawwaituhu” (I have fashioned him) and “Nafaqtu fihi” (I have breathed into him). It further indicates that the person referred to here is a man and not a multitude of men. Similar is the case with another verse in Chapter Sad.

Behold, thy Lord said to the angels: I am about to create man from clay. When I have fashioned him and breathed into him of My Spirit, fall ye down in prostration unto him. (Qur’an, 38:71-72)

Another scientific reality that suddenly emerges at the stage of human beings is that consciousness and intelligence appear to grow in human beings while the evolutionary process stagnates. It is one aspect which has befuddled even the staunchest of evolutionists.

The ‘interiorization’ of the evolutionary process at the stage of man, whereby conscious intelligence succeeded an apparently unconscious and ‘meaningless’ process. In short, cultural evolution succeeded biological evolution, but how it did so remained obscure.[4]

Evidently, this is a divine inspiration which appeared in Adam by blowing of spirit. Such riddles cannot be solved unless one accepts the existence of God. Moreover, the life and its varied manifestations like consciousness, perception etc. which are expressions of divine attributes and a fuller insight into them may not be possible. Therefore this limitation of human knowledge makes it imperative that we should have faith in the verbal expression in such matters.

Furthermore, it must be borne in mind that the Qur’anic expression, “I will create a man out of dust”, contradicts the theory of evolution as it can be interpreted in no other way than creation of man through dust. This could not be applied on a creature evolved from any lower species. Had it been so the Qur’an could have used the term “daabba” (animal) or “dawab” (animals) in place of “teen” meaning clay or dust. Since this verse forms part of conversation between angels and Allah, all creatures other than man were already existing and Adam was taught their names. Clearly, the reference to raising of a new creature from dust denotes that a new creature i.e., man was indeed intended.

Adam, therefore emerges as a symbol of divine creative power. It may not be possible to comprehend fully the nature of special creation. But even the God’s existence cannot be denied. This compatibility between the Qur’an and nature inevitably leads one to believe in God. The faith in God therefore is not a symbol of antiquated customs but a modern necessity.

The story of Adam is therefore replete with lessons. First among them is that the universe is no self creation but a special creation. Nothing in the universe refutes this theory. All natural signs testify to this truth and fact. In the final analysis the man who was first created by Allah was Adam.

And Adam is referred along with one or the other of his attributes and details at 25 places in the Glorious Qur’an as indicated below:

Chapter 2: Verses 31, 33, 34, 35, 37;
Chapter 3: Verses 33, 59;
Chapter 5: Verse 27;
Chapter 7: Verses 11, 19, 26,
27, 31, 35, 172;
Chapter 17: Verses 61, 70;
Chapter 18: Verse 50;
Chapter 19: Verse 58;
Chapter 20: Verses 115, 116,
117, 120, 121 &
Chapter 36: Verse 60.

The description of Adam in these places rinses Adam’s image clear of all impurities, and presents him in a highly dignified status. These Qur’anic references cover Adam’s exceptional creation: the dialogue between the Creator and the angels, confrontation between Adam and the heavenly residents, sojourn at heaven, the abandonment of Adam and Eve from the heavens, early life in the world and other allied topics could be summed up in the following sentences. These further confirm the historical existence of Adam:

1. Adam’s creation took place under direct supervision of Allah. This was Adam’s privilege.
   
2. He was created out of dust kneaded by the divine hands and passed through various processes as is evident from the following verses.
   
   (Allah) said: ‘O Iblees! What prevents thee from prostrating thyself to one whom I have created with My Hands? (Qur’an, 38:75)
   
   When I have fashioned him and breathed in to him of My Spirit. (Qur’an, 38:72)
   
   According to Dailami, Almighty Allah created only three things with His Hands: Pen, Adam and the Paradise. Other items were created by pronouncing Kun (Be).[5]
   
   It must be borne in mind that these incidents relate to metaphysics and its reality is only fully known to Allah alone. A Muslim’s faith demands that he believes them on the basis of the apparently derived meaning. Limitation of the human knowledge is too evident. Man cannot perceive the reality of several elements of this physical world. Then how could he perceive metaphysical phenomena?
   
   The personality of God and its attributes have almost been a riddle for philosophers which has defied any solution. However a few scholars have, in their own way tried to interpret them which find no acceptability. They have rather cast aspersions on the divinity itself. For a faithful as such their acceptance might be risky from his faith point of view. So it is always safe to believe in the attributes related in the Qur’an and the Hadith. Energies should not be dissipated in trying to determine their significance in one’s own way.
   
3. Adam held such a dignified place in the universe that even angels were made to bow before him.
   
4. Adam was appointed Vicegerent of Allah on the earth, and attendant responsibilities were entrusted to him.
   
5. These responsibilities demanded a fuller knowledge of everything present in the universe. Hence the names and characteristics of all things were taught through inspiration to Adam. This knowledge was put to test against that of angels ultimately leading to the supremacy of Adam over angels.
   
6. Since Iblees was one among those who were put to this test, and who refused to prostrate before Adam, he was rejected and cursed for ever.
   
7. Adam was honoured by being kept in the heaven with his wife Eve, but was prohibited to approach a particular tree.
   
8. But Satan, who harboured jealousy against Adam, tempted the couple to taste the fruit of the prohibited tree.
   
9. The couple was stripped of the honour, and fell from divine grace. But they soon realised their sin and repented and sought the divine pardon.
   
10. Adam’s advent on earth as His Vicegerent was predestined. (Tasting the prohibited fruit was an excuse) This was part of a scheme. Adam was appointed a prophet for his offspring. A declaration was made with regard to the earth being asylum and a place of enjoyment for the human race for an appointed time and prophecy has to be continued intermittently for the guidance of the mankind. The mankind was admonished against following the Satan.
    
11. The two earliest representatives were shown the heaven in order that the paradise does not merely remain a “fantasy” or an imaginary place but a goal for the mankind, the pursuit of their original and real abode could involve them in endless struggle against evils.
    
    These points have been so elaborately dealt with in the Qur’an that they cannot be stretched to mean evolution. Every word of the Qur’an negates the evolution hypothesis. The two can never be together. Even to say that the Qur’an does neither support nor negate the evolution theory will be a travesty of truth. People who maintain such stances are like the ones the following verses of the Qur’an refer to:
    
    Yet there are among men those who dispute about Allah, without knowledge and without guidance, and without a Book to enlighten them. (Qur’an, 31:20)
    
    Say: “Have ye any (certain) Knowledge? If so, produce it before us. Ye follow nothing but conjecture: ye do nothing but lie.”
    (Qur’an, 6:148)
    
    Those who resist Allah and His apostle will be humbled to dust, as were those before them: For We have already sent down clear Signs. And the Unbelievers (will have) a humiliating penalty.
    (Qur’an, 58:5)
    
    If anyone contends with apostle even after the guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell, — what an evil refuge!
    (Qur’an, 4:115)
    
    References:

• Jamiut Tirmizi, “Abwabut Tafseer”, Beirut, Vol. 4, P. 268.
• Du Nuoy, Le Comte, Human Destiny, (Urdu translation, viz. Muqaddare Insani), Karachi, P. 143.
• Muatta Imam Malik, Makkah, Vol. 3, P. 93.
• The Encyclopaedia of Ignorance, Oxford, 1978, P. 228.
• Kanzul Ummal, Hyderabad, Vol. 6, P. 65.