By: Allama Mohammed Shihabuddin Nadvi

Those of the interpreters of the holy Qur’an who termed the story of Adam as a metaphorical narration have done it without gauging its implication. Nor did they delve into the reality of a metaphor. A Metaphor is an application of a word or phrase to an object or concept it does not literally denote in order to suggest comparison with another object or concept. Ibne Taimiah and Ibne Qayyim explain it thus:

A metaphor is a drawing of parallel between two objects due to some particular characteristic.[1]

Ibne Qayyim throws light on the Qur’anic allegories in these words:

To draw parallels between two objects in some aspects, to bring together a visible and an invisible thing or phenomena and draw analogy.[2]

But one could question as to what is metaphorical in Adam’s story. Parallels have been drawn between which two objects? What is the purpose? If the whole incident is a mere allegory, why has not the allegorical method employed? Why was the need to name an individual as Adam? And what kind of a metaphor is it? One cannot merely dismiss Adam’s story as a metaphorical narration without answering these questions.

In reality, the story of Adam has been narrated in terms quite different from those of metaphorical narration. While metaphors or similies have been mentioned just once, the story of Adam has been repeated several times besides the Qur’an uses the term naba (news) to distinguish a story from a simile:

And rehearse to them (something of) Abraham’s story. (Qur’an, 26:69)

We rehearse to thee some of the story of Moses. (Qur’an, 28:3)

Relate to them the story of Noah. (Qur’an, 10:71)

Already hast thou received some account of those apostles. (Qur’an, 6:34)

Exactly the same expression has been used to narrate the story of Adam twice:

And recite to them the truth of two sons of Adam. (Qur’an, 5:27)

And ye shall certainly know the truth of it (all) after a while. (Qur’an, 38:88)

All this shows that Adam was a definite individual and his story is a narration of a historical event. The event has been highlighted in various ways:

Behold, thy Lord said to the angels … (Qur’an, 2:30)

And He taught Adam the names of all things. (Qur’an, 2:31)

He said: “O Adam! Tell them their names …” (Qur’an, 2:33)

All through the above verses the description of Adam is as a third person. And suddenly changing to first person plural, is narrated: “And behold, We said to the angles.” The change from one person to another in address is termed as Iltifaat which is a known style in Arabic rhetoric. It stresses the real happening of an incident and does not conform to any style that is used for any metaphorical narration. According to Mannaul Qattan a true believer is one who has faith in Qur’an being a divine commandment and considers it free of portrayal of events which are not authenticated by history.[3]

Consider the following Qur’anic verse:

Behold! We said to the angels: ‘Prostrate unto Adam.’ They prostrated except Iblees. (Qur’an, 17:61)

Exactly the same verse is repeated in Chapters Kahaf (Verse 50) and Taha (Verse 116) and with a little difference in Araf (Verse 11). This establishes the dignified status of Adam as the angels were ordered to bow down before Prophet Adam confirming the latter’s superiority. The frequent repetition is only confirmation of Adam’s status. Secondly the incident is aimed at removing two major misconceptions fostered by the Christianity. Firstly, it was necessary as the Old Testament of the present Bible omits the incident. Secondly, it was also to redress the image of Prophet Adam which suffered due to the Christian’s theory of Adam’s sin wherein he has been shown as committing a sin for which humanity required an atonement. All this necessitated that Adam’s dignified status is restored. Islam was after all a restorer of corrupted concepts. The modernists maintain that “Adam” is a term for the entire mankind. But this appears to be only a figment of imagination if viewed in the light of the holy Qur’an. Two verses of the holy Qur’an could be sufficient to prove the fallacy and to confirm that the whole mankind has been referred as “offspring of Adam”:

We have honoured the sons of Adam. (Qur’an, 17:70)

Those were some of the prophets on whom Allah did bestow His Grace, — of the posterity of Adam. (Qur’an, 19:58)

These verses make it abundantly clear that Adam was the father of the entire mankind. Those who deviate from the Qur’anic texts, should know that whimsical interpretation of the verses is not an easy job.

The theory of “metaphorical narration” by the Qur’an is an invention by Ikhwanus Safa, a group of wise men and philosophers of the 4th century A.H.

According to Ibne Taimiah it was a religious and political movement of 4th century A.H. which was dominated chiefly by philosophy under the influence of Shia, Qaramita, Batiniya and other philosophic minded groups. They also derived inspiration from Sabeans and Magians in interpreting the holy Qur’an and Hadith.[4] The circle of influence of such people grew and they effectively employed the tool of these anti-Islamic concepts for persuading the naive Muslims. Since Muslims always depended on authentication of concepts by the Qur’an and the Hadith, such misleading interpretations prove useful in using them with their perverted ideologies.

The Qur’an’s style of address is an important ingredient in the Qur’anic studies. The Qur’anic style of address varies from one audience to another audience. Scholar Badruddin Zarkashi in his book Al-Burhan fi Uloomil Qur’an has listed 40 various styles of divine address. One among them is called ‘Khitabul Ain’.[5] It is used to address a specific person, e.g.,

O Adam! Dwell thou and thy wife in the Garden. (Qur’an, 2:35)

O Noah! Come down (from the Ark) with Peace from Us. (Qur’an, 11:48)

O Abraham! Thou hast already fulfilled the dream! (Qur’an, 37:104-05)

O Moses! I have chosen thee above (other) men. (Qur’an, 7:144)

This means that Prophet Adam (Pbuh) was a specific individual just as Noah or Abraham (peace be upon both of them) were. There is no difference between them. If now Adam’s existence is doubted, it may be the turn of Noah or Abraham anytime in future. It is not easy for any individual to single out Adam for denial of his existence from among the verses of the holy Qur’an. One instance from the Qur’an which forces one to accept Adam as a prophet, a definite individual and a dignified person on par with other great prophets is:

Allah did choose Adam and Noah, the family of Abraham, and the family of Imran above all people. (Qur’an, 3:33)

This verse makes it abundantly clear that reference to Adam is to a specific individual as it refers to him in contrast to several prophets. Whenever an example or some analogy has to be drawn, no specific individual is preferred by the Qur’an. It rather explains it as a general principle.

Relate to them the story of the man to whom We sent Our Signs, but he passed them by: So Satan followed him up, and he went astray. If it had been Our will, We should have elevated him with Our Signs: but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reflect Our Signs; so relate the story; perchance they may reflect. Evil as an example are people who reject Our Signs and wrong their own souls. (Qur’an, 7:175-77)

Some commentators are of the view that this refers to a Israelite seer, Bal’am who cursed Prophet Moses out of his love for the world and on his wife’s temptation. So he was cursed by Allah. It is better to take the parable in general sense. This applies to people, of talents and position, pass by and fall victim to satanic temptations. So they are like people who reject Allah’s signs. As the Qur’an dubs them: “Those are the people who reject our signs.”

In reality, this constitutes a warning against those Muslims who claim to be faithful but flee from the signs of Allah under the influence of propaganda. The Qur’an explains it through another parable:

And be not like a woman who breaks into untwisted strands the yarn, which she has spun, after it has become strong. (Qur’an, 16:92)

Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines. (Qur’an, 18:32)

Allah sets forth, for an example to the unbelievers, of the wife of Noah and the wife of Lut. (Qur’an, 66:10)

And Allah sets forth, as an example to those who believe the wife of Pharaoh. (Qur’an, 66:11)

Though the persons are specific in the two above verses, but their characterisation has been made without naming them. For example the Qur’an characterises the Prophet and his colleagues in the following verses:

This is their similitude in the Taurat and their similitude in the Gospel. (Qur’an, 48:29)

Thus do We explain the Signs in detail to a people that understand. (Qur’an, 30:28)

We have put forth in this Qur’an every kind of Parable in order that they may receive admonition. (Qur’an. 39:27)

Contrary to this, the accounts of the lives of various prophets have not been said in the parables. Therefore one cannot find a prophet’s story in metaphorical languages. However in one instance the birth of Jesus has been likened to the miraculous birth of Prophet Adam. But since it comprises both these personalities, there is no possibility of their being mistaken for somebody else.

Prophet Adam and Divine Scriptures
Adam was not only the first man but was a great prophet too. Any doubt in his being so might endanger one’s faith in Islam. He was a specific individual as is known from Bible and the earlier scriptures. During the holy Prophet’s era a dialogue took place between the Christians from Najran and the Muslims. The Christians cited Christ’s birth as a proof of his divinity. But the Muslim side silenced them by likening it with the birth of Adam.

The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him ‘Be’: and he was. (Qur’an 3:59)

It is notable that Christians would have rejected this plea, had Adam’s personality as a human being had been in doubt. It is proof enough that they had absolute faith in Adam as a man and a prophet. Adam was never a controversial figure even in the remote past. These being part of divine scripture of all great religions make it crystal clear that Adam was a specific individual. The Bible, though distorts Adam’s character at several places, does not cast doubt at this aspect.

The above Verse rejects the Christian as well as evolutionists, claims. Had Adam been the result of evolution from a lower species this argument would have no justification. The resemblance between the two prophets rests in the form of their birth. Christ was born of Mary alone without a father, while the creation of Adam was through a divine miracle where both father and mother were non-existing. If this were not the case, the arguments extended could not have been held. So it could be concluded that Adam was a definite person.

Adam is a Historic Personality
The holy Qur’an refers to Adam on 25 different occasions. The mankind has been termed as “offspring of Adam”. On one occasion it refers to two sons of Adam. All these incidents have been described in detail in the Hadith. This aspect has been discussed with further elaboration at the end of this book.

The story of Adam is not a mere tale but is a part of the world history and history of the creation of the world and human beings. The whole story of Adam has been related in a unique language and style of expression. It sows the seeds of faith. The story of Adam has several lessons in itself and is replete with mysteries. Some materialists are of the view that the man’s beginning took place in total ignorance and the conception of God emerged later. But the story of Adam effectively counters this theory and unfolds a world of information which in itself carries mysteries that defy comprehension for philosophers. It even is a source of legislation for the Muslim Ummah even to this day. This Verse in Chapter Sad is therefore significant:

This is no less than a message to (all) the Worlds. And Ye shall certainly know the truth of it (all) after a while. (Qur’an, 38:87-88)

Though the Qur’an is a warning, but this specific Verse appears in context with the story of Adam. Therefore it is quite significant in view of the modern scientific analysis. A profound study of Adam’s story exposes the materialists veneer of religion and strikes at the very heart of materialism and atheism.

References:

1. Ibne Qayyim, Aelamul Muwaqqien, Egypt, 1969, Vol. 1, P. 141.
2. Ibid., P. 163.
3. Mabahis fi Uloomil Qur’an, P. 309.
4. Ibne Taimiah, Fatawa Ibne Taimiah, Vol. 4, P. 314.
5. Zarkhashi, Badruddin, Al-Burhan fi Uloomil Qur’an, Vol. 2, P. 228; Al-Itqan fi Uloomil Qur’an, Cairo, Vol. 3, P. 99.