Stories and narratives are a familiar part of the Qur’ān, recurring with varying emphasis and detail. The context within which a narrative or story is given normally dictates the main line and content of the story, as well as the style and form in which it is presented. All these factors are chosen to blend in with the spiritual and intellectual background of the text, as well as its artistic aspects. In this way, a story or narrative serves its intended purpose and produces the desired psychological effect.

Some people are of the view that there is much repetition in the Qur’ān, as some stories are related in more than one sūrah. But on deeper reflection, one finds that not a single story or episode is ever related twice in exactly the same way. There are obvious variations of detail, style and format. Every time a story is told, it has something new to say. The criticism of repetitiveness does not stand.

Some have gone so far as to suggest that there is a certain amount of invention or manipulation of detail and events, with a tendency to artistic licence that does not adhere to historical facts. But anyone studying the Qur’ān objectively, with an honest and open mind, will see clearly that the circumstances in which a story is related determine the aspects and amount of detail given in each specific instance. These also usually dictate the style and the way in which it is presented.

The Qur’ān is a book with a message. It lays down a constitution and provides an outline for a complete way of life. Its purpose is not to relate a story or to give an account of historical events for pure intellectual enjoyment. The extent of narrative detail chosen is determined by the message and the context in which it is used, while seeking also to attain and preserve beauty of style and power of expression, without exaggeration or false embellishment. The Qur’ānic style relies purely on faithful representation of the facts with characteristic power and beauty.

Historical accounts of earlier Prophets, as related in the Qur’ān, portray the long procession of the faithful through the ages, and the reaction of mankind to God’s messages, generation after generation. They also give us a glimpse of faith in God as experienced and interpreted by that select group of human beings, the messengers, whom God has chosen for the great honour of conveying His message to mankind. For believers, reading these rich and vivid accounts can be heart-warming and reassuring, reaffirming the essence and value of faith and its profound role in human life. They also help define the believer’s outlook on life, as established by the belief in God, and distinguish it from other man-made concepts. It is for these reasons that such historical narratives form a significant part of the Qur’ānic text.

Against this background, we now look at the story of Adam, or that part of it that is related in this sūrah.

The overall context, we may recall, is a review of human life in general and of the phenomenon of existence as a whole. It talks about planet earth, emphasizing the grace of God, who created everything on it for man’s benefit. It then moves on to tell us about Adam’s arrival on earth and his appointment as master over it, in full charge of its affairs, subject to certain conditions. It mentions that God has provided him with the tools of knowledge that would qualify and enable him and his descendants to fulfil their mission. This also serves as an interlude to the account that will follow, relating the assignment of the Israelites to take charge of God’s message on earth, their covenant with Him, and their subsequent discharge and replacement by the followers of Islam, the loyal and true keepers of God’s covenant.

The opening scene is an awesome one. We are in the presence of God Almighty and the Supreme Society of the angels: “Your Lord said to the angels, ‘I am appointing a vicegerent on earth.’ They said, ‘Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?’ He said, ‘I surely know that of which you have no knowledge.’“ (Verse 30)

God, in His infinite wisdom, decided to hand over the earth’s affairs and destiny to man and give him a free hand to use, develop and transform all its energies and resources for the fulfilment of God’s will and purpose in creation, and to carry out the pre-eminent mission with which he was charged.

It may be assumed, then, that man has been given the capability to take on that responsibility, and the necessary latent skills and energies to fulfil God’s purpose on earth.

It may, therefore, be concluded that a perfect harmony exists between those laws that govern the earth and the universe, and those governing man’s powers and abilities. The aim of this harmony is to eliminate and avoid conflict and collision, and to save man’s energies from being overwhelmed by the formidable forces of nature.

This clearly indicates that man is held in high regard in God’s sight, and occupies a prominent position in the system of the universe, bestowed on him by God Himself. This is neatly encapsulated in the glorious statement: “I am appointing a vicegerent on earth.” (Verse 30) The impact of this statement becomes even more profound and impressive, as we reflect on man’s contribution and achievement on earth and beyond.

“They said: ‘Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?’” (Verse 30) The angels’ reply suggests that they were aware of man’s nature and disposition, either through some past experience on earth or special inspiration or direct information. Thus, they were able to surmise that he would spread corruption and shed blood on earth. Furthermore, by nature, angels can think only of absolute goodness and complete peace. Hence, they perceive that total dedication to the praise of God should be the sole and ultimate purpose of existence. They were already carrying out this purpose, extolling God’s praises and glorifying Him at all times.

The angels were not privy to God’s will and His purpose in setting up the earth and creating the various forms of life on it. They were not aware of God’s plan to have the earth developed, cultivated and enriched at the hands of man, His vicegerent there. It is true that man would commit corruption and shed blood, but even this apparently evil aspect of his function turns out to be for the best. It is a necessary consequence of perpetual progress and development, and the changes brought about by a ceaseless endeavour in pursuit of better and higher things in this world.

Thus, they are given God’s answer which settles the matter: “He said: “I surely know that of which you have no knowledge.’“ (Verse 30) “And He taught Adam the names of all things and then turned to the angels and said, ‘Tell Me the names of these things, if what you say is true.’ They said, ‘Limitless of e You in Your glory! We only know what You have taught us. Indeed, You alone are all-knowing, wise.’ He said, Adam! Tell them their names.’ When he had told them all their names, He said, ‘Have I not said to you that I know the secrets of what is in the heavens and the earth, and I know all that you reveal and conceal?’“ (Verses 31-33)

The story continues: “When We said to the angels, ‘Prostrate yourselves before Adam’, they did so.” (Verse 34) This is undoubtedly the highest accolade bestowed upon man. For, despite the fact that he would commit corruption on earth and shed blood, he was elevated above the angels, endowed with the secrets of knowledge, and given a free and independent will to choose his destiny. Man’s dual nature, his ability to determine his own course of action, and the trust he carries to pursue God’s guidance by his own means are all aspects of the high esteem in which he is held. The angels prostrated themselves before Adam in obedience to God’s command, “except for Iblīs who refused, swelled in insolence, and was thus an unbeliever” (Verse 34)

Here we see evil manifested in Satan’s behaviour as he disobeys God Almighty, vainly refuses to recognize honour where it is due, persists in his error and closes his mind to the truth.

The general drift of the narration suggests that Iblīs was not one of the angels; rather, he was with them. For, had he been an angel, he would not have disobeyed God, since the angels’ foremost characteristic is that they “do not disobey God in whatever He commands them and always do what they are bidden.” (66: 6) The fact that the Arabic construction here makes an exception in relation to Iblīs does not mean that he is, or was, one of the angles. The exception is justified on the basis that he was with the angles. This is perfectly acceptable in Arabic, which allows the construction “the whole clan arrived but not Aĥmad” without implying that Aĥmad is a member of the clan.

Furthermore, the Qur’ān specifically identifies Iblīs as belonging to another type of extra-terrestrial creatures, the jinn, who are created out of fire, eliminating the idea that he was, at any time, an angel. (See 15: 27, 18: 50, and 55: 15)

The battle lines are drawn, and the long struggle commences between Iblīs, the epitome of evil, and man, God’s vicegerent on earth.

This battle is fought within man’s own conscience. Its outcome will be in man’s favour as long as he exercises his will and remains faithful to his covenant with God. Evil will triumph only if man succumbs to his own desires and alienates himself from his Lord.

And We said to Adam, “Dwell you with your spouse in Paradise and eat freely whatever you wish of its fruit, but do not come near this one tree, lest you would be wrongdoers.” (Verse 35)

They had been allowed access to all the fruits of Paradise with the exception of one tree. That tree may be seen as a symbol of the things forbidden to man on earth, without which there would be no freewill for him to exercise. Man would have been indistinguishable from animals, acting on mere instinct. Without forbidden things, there would be no way of testing man’s willpower and resolve in fulfilling his covenant with God. The human will is the deciding factor, and those who do not exercise their will, despite their human form, belong with animals and irrational creatures.

It is quite clear that when God told the angels that He was appointing a vicegerent on earth, He intended Adam and his descendants to settle there. Hence, the question arises about the purpose behind the forbidden tree and the ordeal that Adam and his wife had to endure. Why was it all necessary to justify Adam’s coming to earth, since he was meant to live on it in the first instance?

It seems that all this was part of Adam’s training and preparation for the task ahead. The test was necessary in order to awaken his inner powers and latent ability to face up to temptation, so that he could see for himself the consequences of his actions and bear responsibility for them. It was also necessary to let man identify his enemy, and to give him a taste of repentance so that he would feel the need to return to God and seek His help and forgiveness.

The forbidden fruit, Satan’s deception, Adam’s disregard of his covenant with God, his grave error, subsequent realization and profound sorrow for what he had done, and his pleading for God’s forgiveness, encapsulate the ever-recurring cycle of human experience.

God Almighty, in His infinite wisdom and mercy, has seen fit that man should undergo this experience before he came to settle on earth, where he was to be the master. Man was going to face this experience time and again in order to be properly equipped to cope with the rigours of his fight with Satan and the evil he represented.

We may also ask: Where did all that happen? What was this ‘paradise’ where Adam and his spouse had lived for some time? Who were the angels? Who was Iblīs? How did God communicate with them all, and how did they speak to Him?

Knowledge of these and other similar matters found in the Qur’ān is exclusive to God Almighty. God, in His infinite wisdom, knows that such details, and similar information, are of little consequence in the fulfilment of man’s mission as God’s vicegerent on earth. Just as God has favoured man with the secrets of many physical laws and control over many physical events, He has withheld certain others as they are of no immediate benefit to man.

Thus, despite the vast and amazing knowledge of life and the universe that he has been able to accumulate, man remains completely ignorant of what lies beyond the present moment. None of the tools of knowledge, intuition or technology enable him to gain knowledge of the immediate future in any degree of certainty. No human being can even know if his next breath will be his last. This is a typical example of the kind of knowledge that is withheld from man because it is not needed for the discharge of his duties as God’s vicegerent.

Indeed, were man to have access to such knowledge, it could well impede the fulfilment of those duties.

For this reason it would be futile for man to persist in pursuing such knowledge, since he does not have the means to obtain it. All efforts expended in this direction will be fruitless and would simply lead nowhere.

On the other hand, the lack of licence to penetrate the unknown does not give man the right to deny it. Denial is in itself a judgement which must be based on knowledge, but this is out of bounds for the human mind because it is not a prerequisite for man’s life and role on earth.

With that in mind, we shall now have a close, but brief, look at the concepts, facts and ideas that can be derived from this story.

Foremost among these is the great value Islam assigns to man, his role on earth and his position in the universal system as well as the values by which he will be judged. Equally important is man’s commitment to God’s covenant which forms the basis upon which man’s mission on earth is founded.

The high regard in which man is held in God’s universe is manifested in the divine will to declare man a vicegerent on earth and in the symbolic gesture of ordering the angels to prostrate themselves before him, and the subsequent condemnation of Iblīs who refused to join them. It is also evident in the care and the kindness with which God has blessed man from the start.

From this emerge a number of fundamental concepts and considerations which are relevant to both intellectual and practical aspects of human life.

The first of these is that man is the master over this earth; everything in it has been created for his benefit and pleasure. This elevates man above all other beings and forbids his subjugation or humiliation for the sake of material achievement. Man’s humanity must be respected and safeguarded; none of his fundamental rights or values should for any reason be violated or abused. Material things are meant to serve man and are made to promote his humanity and enhance his existence. It, therefore, stands to reason that achievements must not come at a price that would undermine fundamental human values, or at the expense of man’s dignity or integrity .

Secondly, man’s role on earth is of the highest importance. Man, rather than the means of production or distribution, is the force of change on this earth; he influences and alters the course of all life on it. Contrary to the materialistic view, man is the master, not the slave, of the machine.

The Qur’ānic view of man as a vicegerent on earth accords him a distinguished status and a central position in the divine world order. Through a number of vital and complex relationships, man’s commission on earth is closely linked to other parts and forces of the physical world such as the stars and planets, the wind and the rain, the sun and the skies. All these phenomena are evidently designed, and are made to interact and converge, to serve the purpose of sustaining life on earth and to assist man in fulfilling the purpose of his existence on it. This view of man is easily distinguished from, and vastly superior to, the feeble and negative role assigned to him by materialistic philosophies.

All such views advocate their own means to promote, develop and preserve human life and values. The erosion of human freedom, dignity and values we see in materialistic societies as a result of the relentless drive towards material prosperity and progress, is but one facet of their godless view of man and his role on earth.

The Islamic view, on the other hand, leads to a deeper appreciation of moral values and ethical behaviour. It teaches man to appreciate highly such virtues as religious belief, righteousness and honesty, which are indeed the terms on which his covenant with God was originally based. These virtues and values supersede and override all material ones. This is not to say that material objectives and considerations are unimportant; indeed, they are vital for the fulfilment of man’s commission as God’s vicegerent on earth. But they must not be allowed to overshadow or usurp the fundamental higher ones. Unlike materialistic creeds and principles that dismiss spiritual values, Islam aims to always guide man towards a decent and moral life. Production, consumerism and the satisfaction of man’s carnal instincts and desires are not all that life is about.

Finally, we have the Islamic view of sin and repentance. This view is very clear and simple, with no mysteries or complications. Sin and repentance are two very personal acts. Contrary to the Christian doctrine of ‘original sin’, no sin is ever imposed on a person prior to his or her birth. Nor, as the Church claims, is there ‘divine’ atonement in which Jesus, whom they allege to be the son of God, was crucified to free humanity of Adam’s sin. Adam took full responsibility for his sin, which he personally committed. Having repented, he was simply and easily absolved of it. Any sins committed by Adam’s offspring would likewise be totally personal. The gateway to repentance and forgiveness is open to all, without restriction or discrimination.

It is a simple and straightforward concept that puts everyone’s mind and heart at rest, and inspires man to do his utmost to succeed and save his soul, and never to despair or give up. Everyone shall be held responsible for what he or she does; none shall carry the burden of another.

These are some of the impressions that the story of Adam, as related in the Qur’ān, evokes. They are rich with meaning and ideas, inspiration and generous advice that can underpin a social system built on virtue and morality. They highlight the significance of such accounts as we find in the Qur’ān, and reinforce the concepts and precepts of the Islamic view and the values on which it is based.

These values originate with God Almighty and are bound to lead to Him in the end. God’s covenant with man is based on man receiving God’s guidance and abiding by its imperatives and principles. The decisive factor is man’s choice either to adhere to and obey God’s commands, or to hanker after Satan’s deceptive allurements. There can be no third way. This foremost and fundamental truth is emphasized throughout the Qur’ān, and it is the foundation on which all human concepts and systems are established.