Without Satan, Allah’s Universal Plan would have failed.
2005/04/27
By Mohammad Asghar
http://www.faithfreedom.org/Articles/MohammadAsghar50427.htm
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Rebuttal by Zuher
This inane article is elucidated in 2 major themes:
1. the teaching of Adam PBUH and the conversational episode between Allah SWT and the angels during this period.
2. the disobedience of iblis (satan; shaytan) to the commandment of Allah SWT in prostrating to Adam PBUH.
I shall InshAllah try and tackle both of these themes separately while trying to make what little sense I can from this rather
humongous stupid article. In due course the readers will realize InshAllah how pathetic this unduly named person is in his
thinking and how undeservedly was he named "Muhammad".
This man writes:
M. Asghar writes:
Allah blamed Satan for causing Adam and his wife’s expulsion from heaven. But without his alleged participation, Allah could
not have fulfilled His Universal Plan. This we can conclude from reading the following verses of Quran’s Sura The Cow, or The
Heifer.
Verse 31: And He taught Adam the nature of all things; then He placed them before the angels, and said: Tell me the nature of
these if ye are right.
The word sadeqiin, which appears in the Arabic text, has been translated as right, but generally it is understood to mean
truthful. [1] The translation of the Arabic word sadeqiin into right is significant, for it helps the Muslim translators to keep the
angels outside the category of those beings who are untruthful, or liars.
Nevertheless, after creating Adam, against the angels’ opposition, Allah is said to have decided to prove them wrong by
having Adam exhibit his human capabilities, with which the angels are not at all equipped. To achieve His objective, Allah is
believed to have created certain things and taught Adam their nature, intentionally excluding the angels from His coaching.
Thereafter, He placed those things before the angels, challenging them to elucidate their nature, specifically, to prove that
they were untruthful in their comments that they had made earlier about Adam and his progeny.
Verse 32: They said: Glory to Thee: of knowledge we have none, save what Thou hast taught us: in truth it is Thou Who art
perfect in knowledge and wisdom.
Faced with the dilemma, angels conceded their ignorance about the nature of the divinely selected things, telling Allah, at the
same time, that they failed the test because, unlike Adam, He had not taught them the nature of those things beforehand.
They confessed that it was He who alone had perfect knowledge of all things - -a calculated move on the part of the angels,
which they had designed to prevent Allah from calling them untruthful and liars.
Verse 33: He said: O Adam! Tell them their nature. When he had told them, Allah said: Did I not tell you that I know the secrets
of heavens and earth, and I know what ye reveal and what ye conceal?
To impress the angels with the ken of Adam’s knowledge, Allah is alleged to have placed the same things before Adam and
asked him to describe their nature. When he did it successfully, Allah felt stimulated to taunt the angels on their ignorance, as
well as to accuse them of concealing things from His knowledge. What matters or information angels concealed from Allah, He
did not elaborate in the Quran.
My Response:
Yusuf Ali
Al Baqara Chapter 2
Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make
mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye
know not." (30) And He taught Adam the names of all things; then He placed them before the angels and said: "Tell Me the
names of these if ye are right." (31) They said: "Glory to Thee: of knowledge we have none, save that Thou hast taught us:
in truth it is Thou who art perfect in knowledge and wisdom." (32) He said: "O Adam! tell them their names." When he had told
them their names, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and
what ye conceal?" (33)
MH Shakir and Pickthall have used the word "truthful" instead of "right" as used by Yusuf Ali. While it is accepted that many of
the translators use the word "right" for siddiquin in this holy verse, it is necessary to understand the context in which the word
has been used. It is in no way elucidative of the fallibility of the angels in this instance whatsoever as depicted by this asinine
author. This is a conversation between Allah SWT and His angels after their question, a mere question and not a protest,
whether Allah SWT in His eternal Wisdom would choose to place a vicegerent on earth who would cause mischief. In this
instance Allah SWT merely referred to the angels, with the word siddiquin primarily and specifically only focusing on their
assertion on their question as specified above. No where in this verse or in the whole of the Holy Quran have angels been
classified as beings capable of going against the commandments of Allah SWT hence their placement as sinners. This asinine
author has interpreted this statement and word specifically to suit his foul ends as regards the character of angels as proven
by the fact that this is the only verse and article he has written with the mention and allegation of the fallibility of angels.
Now that this word is clear. Let us move forward on the exposition of the above verses.
The verses tell us why the man has been sent to this world, what is the significance of his appointment as the vicegerent of
Allah in this earth, what are the characteristics and special features of this vicegerency. Unlike other Quranic stories, it has
been told in one place only, that is, in these verses.
QUR'AN: And when your Lord said:
QUR'AN: they said: "Wilt thou place in it such as shall make mischief in it . . . and extol Thy holiness?”
The angels heard the announcement, "I am going to make in the earth a vicegerent", and at once arrived at the conclusion
that the would-be vicegerent would make mischief in the earth and shed blood. Apparently they understood the ultimate
behavior of the said vicegerent from the words, "in the earth". A vicegerent appointed in the earth would certainly be created
from material components; he would necessarily be bestowed with two basic traits of desire and anger; the earth is a place of
unceasing struggle and constant confrontation; its resources are limited, its opportunities finite; but the proposed vicegerent's
desire would be unlimited, infinite. The condition of the earth and earthly things was hardly reassuring. Its creatures were
subjected to ever-continuing deterioration and disintegration; its good was always turning into bad; it was a place where an
individual could not live without a group having similar characteristics and traits. Keeping all this in view, the angels at once
understood that what Allah intended to create was not only an individual, but a species. The members of that species would
have to live together, cooperating with one another; that is to say, they would have to establish a society, a social order. And
with a venture like this, they were bound to cause mischief and to shed blood.
On the other hand, they knew that vicegerency - setting one thing in place of another - was unthinkable unless the vicegerent
was a true copy of his predecessor in all the characteristics, traits and intrinsic abilities. The proposed earthly creature was to
be made vicegerent of Allah in the earth. Allah has got for Himself the best names, the sublime attributes; His mercy and
power are beyond the comprehension of His creatures; He, in His person, is untouched by any defect; and, in his actions, is
free from all kinds of evil and disorder. How could an earthly vicegerent, with all his defects and deficiencies, represent the
majesty and splendor of Allah in the earth? Well, could a lowly creature of earth be a mirror of divine beauty and sublimity?
This was their question - and it was no more than a question. It was not a protest, not an objection; they actually wanted to
know the truth. They later asserted their belief that Allah was the Knowing, the Wise. They believed that what Allah intended to
do was based on knowledge and wisdom; and their question was put in order to learn the underlying wisdom of the decision of
Allah. What their question - or, pleading - amounted to be as follows:
Allah intends to appoint a vicegerent in the earth in order that the said vicegerent should represent Allah by celebrating His
praise and glorifying His holiness through his worthy presence. But his earthly nature would not let him do so; it would
irresistibly pull him towards mischief and wickedness. So far as the main purpose of this vicegerency - celebrating Allah’s
praise and glorifying His holiness - is concerned, we are already doing it. Therefore, we are Allah’s de facto vicegerents; and if
Allah wishes, He may bestow upon us this designation. What is the need, then, of a new creation to act as vicegerent of Allah
in the earth?
For the reply, Allah used a sentence, "Surely I know what you do not know", and an action, "And He taught Adam the names,
all of them".
The context shows that:
First: The vicegerent was to get the vicegerency of Allah; he was not to become a successor of any earthly creature that had
preceded him. If Allah had wanted the man to take the place of that previous creature, the reply, “And He taught Adam the
names, all of them”, would be quite irrelevant.
Assuming that man was given vicegerency of Allah, this prestige would not be restricted to the person of Adam only, his
descendants too would be vicegerents of Allah in the earth. Adam was taught the names; in other words, this knowledge was
ingrained in human being in such a manner that, since that first day, it has been constantly bearing newer, fresher and better
fruits; whenever man gets a chance, he discovers new avenues of knowledge; and thus he always finds himself imbued with
previously unknown potentialities that more often than not turn into real achievements. It is a never ending process; it is a
wonder that will not cease, and ever-fresh insight that will never fail to astonish.
That this assumption is correct, and the whole mankind is vicegerent of Allah, is evident by the following verses: And
remember (O people of ‘Àd!) when He made you successors of Nùh’s people... (7:69); Then We made you successors in the
land after them... (10:14); . . . and He makes you successors in the earth (27:62).
The word translated here as “successor” is the same that has been translated as “vicegerent” in the verse under discussion.
Second: Allah did not say that the vicegerent-designate would not cause mischief and bloodshed; nor did He reject the plea
of the angels that they celebrated His praise and extolled His glory. By this silence, He confirmed that the angels were right on
both counts. But then He made manifest one thing which the angels were not aware of. He showed them that there was a
matter which they could not shoulder the responsibility of, white this proposed vicegerent could do so. Man was entrusted with
a divine secret which the angels, in their nature, were unable to know or understand. And that divine gift would more than
compensate the ensuing mischief and bloodshed.
Allah told them, first, that surely He knew what they did not know. Then He referred to the same reply by telling them: “Did I not
say that I surely know the unseen (secrets) of the heavens and the earth?” Looking at the intervening sentences it may easily
be understood that the “unseen (secrets)” refer to “the names”. It does not refer to Adam’s knowledge of those names. The
angels were unaware of even the existence of these “names”; it was not that they knew about the names but were not sure
whether Adam knew them or not. Had the angels been doubtful only about Adam’s knowledge of the names, it would have
been enough to tell Adam to inform the angels of the names in order that they would have known that Adam knew. Instead,
Allah first asked them to tell Him “the names of those”. The angels had claimed the vicegerency of Allah for themselves, and
had hinted that Adam was not fit for it; but the essential qualification for the vicegerency was the knowledge of the names;
therefore, Allah asked both candidates about the names; the angels did not know them, and Adam knew; it proved that he had
the qualification white they lacked it. The question (about this knowledge) addressed to the angels ends with the clause, “if
you are right”; it means that they had claimed a position, essential qualification of which was this knowledge.
QUR’AN: And He taught Adam the names, all of them, then presented them to the angels:
The Arabic pronoun, “them”, used in “then presented them”, is made for rational beings, those who have life, sense and
understanding. Obviously, the names (or, the named ones) were some living and sensible being who were hidden behind the
curtain of the “unseen”. It follows that the knowledge given to Adam of their names was something totally different from what
we understand from the knowledge of names. Merely knowing the names (in the sense known to us) has no distinction;
otherwise, the angels too would have become equal to Adam in this respect as soon as they heard those names from Adam.
Also, there would have been no distinction for Adam in such knowledge. The angels could rightly complain to Allah that He
taught those names to Adam, but kept them (i.e. the angels) in dark; had He taught them too, they would have been equal to,
if not better than, Adam! Understandably, such favoritism could not have silenced the angels. Surely, it was something deeper
then merely knowing all the names.
It would not have been a convincing argument for Allah to teach Adam a dictionary and then put it as an evidence against the
angels - the honored servants who do not precede Him in speech and who act according to His commandment only - telling
them to inform Him of the words which they had not been taught, and which the mankind was to invent in future. Moreover, the
only purpose of language is to convey the feelings and ideas to the hearer; but the angels do not need any language for this
purpose; they convey and receive the ideas directly without the medium of words; their stage is far higher than that of human
beings in this respect.
However, it is clear that the knowledge of the names which the angels got after hearing them from Adam was not the same as
Adam had got by teaching of Allah - the inferior knowledge of the names they could grasp, but not the superior one which
qualified Adam for vicegerency of Allah.
Adam deserved the vicegerency because he was given the knowledge of the names, and not because he informed the angels
of those names. That is why they declared, “Glory be to Thee! We have no knowledge but that which Thou hast taught us”.
They accepted that they did not possess that knowledge.
The above discourse leads us to believe that Adam was taught the names of the named ones in such a way that he clearly
knew their reality and recognized their substantial existence; it did not merely know the semantic value of a noun. The named
ones were substantial realities, the actual beings that were, at the same time, hidden behind the curtain of the unseen
(secrets) of the heavens and the earth. This especial knowledge could be learnt only by an earthly human being, but was
quite incomprehensible by a heavenly angel. And this knowledge had an intrinsic bearing upon vicegerency.
“Al-Asma’” (= the names), in the sentences, “And He taught Adam the names”, is a plural with the definite article “al” (= the)
prefixed to it. Grammatically, it denotes generality, comprehensiveness; and it is followed by the emphatic, “all of them”.
Clearly, Adam was taught all the names of every named thing, without any restriction or limitation. As described earlier, the
pronoun them in the clause, “then presented them to the angels”, shows that every name, that is, the named one, was a living
being having knowledge and intellect; and at the same time, he was in the curtain of the unseen – the unseen of the heavens
and the earth.
“The unseen of the heavens and the earth”: It is a genitive case. Somewhere else this phrase may mean the unseen parts of
the heavens and the earth. But in this verse, where Allah intends to demonstrate His perfect and comprehensive power, and
to show the deficiency and incapability of the angels, it must mean a secret which is unseen to all the worlds, to all the
heavens and the earth; an unseen beyond the sphere of the universe.
If you look at all the particulars of this verse - that “the names” denotes generality, that the named ones were alive and had
knowledge, and that they were unseen to - the heavens and the earth - you will agree that it perfectly fits on the theme of the
verse 15:21, And there is not a thing but with Us are the treasures of it and We do not send it down but in a known measure.
Whatever is called a thing - whatever is “named” a thing - Allah has its vast treasures, ever-lasting, never-ending,
unmeasured by any measure, unlimited by any limit. Measure and limit come to it when it is created and sent down. The
vastness of these treasures is not of the same kind as the multiplicity of number, because a number, no matter how large, is
by definition measured, limited and quantified. The said treasure is vast in their ranks and grades.
The named ones who were presented before the angels were sublime beings, who were well-protected by Allah, hidden in
curtains of the unseen. He sent them down to the universe with their blessings and benefactions, and created all that is in the
heavens and in the earth from their light and splendor. Although they had numerous identities, they were not different in their
number or in their persons; whatever difference there was, it was in their ranks and grades.
QUR’AN: and I know what you manifest and what you were hiding:
The sentence stands face to face with the mention of the unseen (secrets) of the heavens and the earth. Probably it refers to
those things which are the parts of the heavens and the earth; and in this way both sentences together cover all unseen
things - those which are beyond the sphere of the heavens and the earth together with those which are within that sphere.
Instead of saying “and what you hide”, Allah said, “and what you were hiding”. This changed style shows that there was
something hidden especially in respect of Adam and his appointment as vicegerent. Probably it was the incident described in
the next verse: “… (The angels) prostrated except Iblis. He refused and he showed arrogance, and he was one of the
unbelievers”. It shows that Iblis was an unbeliever before then, and that his refusal to prostrate had sprung from that disbelief,
which he had kept hidden up to that moment. Obviously, the prostration of the angels and the refusal of Iblis had happened
after Allah had told them, “Surely 1 know what you do not know”, but before He said to them, “…I know what you manifest and
what you were hiding” (i.e. the unbelief kept secret by Iblis). It also explains the reason why the former sentence was changed
to, “I surely know the unseen (secrets) of the heavens and the earth”.
M. Asghar writes:
Verse 34: And behold, We said to the angels, “Bow down to Adam:” and they bowed down: not so Iblis: he refused and was
haughty: he was of those who reject Faith.
After the angels had been thoroughly humiliated through Adam’s superior, albeit couched knowledge, and after accusing them
of concealing things or information from Him, thereby creating in them a sense of inferiority, Allah ordered the angels to bow
down before Adam in recognition of his knowledge and, perhaps, his abilities as well. All the angels bowed down, except Iblis.
Allah did not take Iblis’s alleged disobedience seriously. He merely called him haughty and a rejecter of faith. Iblis was not
punished for the sin he is alleged to have committed by refusing to carry out Allah’s command.
According to what we read in the Quran, Allah never required Adam and his wife to bow down before Him, their Creator.
Abraham, who came into being long after Adam, was, perhaps, the first person who, upon being asked by Allah, had bowed
down to the Lord and Cherisher of the Universe. [2]
My Response:
It has been explained earlier that the preceding words, "and what you were hiding", show that there was a hidden thing that
had, meanwhile, come into open. The last sentence of this verse too leads to the same conclusion. Instead of saying, "He
refused and he showed arrogance, and he disbelieved it says, ". . . he was one of the unbelievers". It was not that he became
an unbeliever at that moment; he was an unbeliever long since, but had kept it a secret, and this event brought it into open.
Also, it was mentioned that the event of the prostration of the angels must have happened between the divine words, "Surely I
know what you do not know", and the words, ". . . I know what you manifest and what you were hiding". It may be asked: Why
then has Allah put this verse after those words? Probably it has been done just to create a link between the stories of creation
of Adam and his being placed in the Paradise. The twelve verses (28 - 39) were revealed to describe how and when man was
made vicegerent of Allah, how was he sent down to the earth, and what is to happen to him in this life - the happenings that
will have a bearing on his lasting happiness or unhappiness. For this theme, the event of prostration has not much importance
except as a connecting link. That is why it has been mentioned here only briefly without going into details. Perhaps, it is
because of the same reason that the Qur’an has changed the pronouns referring to Allah from the third person (your Lord
said) to the first (And when We said).
The angels had not hidden anything from Allah; it was Iblis who had done so. Then why did Allah ascribe this deed to all of
them (you were hiding)? Allah in this talk used the same method which even the human beings have adopted for their own
speeches; we ascribe the work of an individual to the whole group, if the doer is not properly identified or if he tries to remain
anonymous. Also, there may be another explanation for it. Apparently the first announcement, “I am going to make in the earth
a vicegerent”, had shown that the said vicegerent would have authority over the angels too. It may be inferred from the
command obliging them to prostrate before Adam. Probably on hearing that first announcement some disturbing thought had
come into their minds, as it had never occurred to them that any earthly creature could be given authority over everything
including themselves. Some traditions too point to it. In this context the words, “what you were hiding”, could easily be
addressed to the angels.
QUR'AN: "Prostrate before Adam"... :
Apparently it shows that prostration per se, may be done before other than Allah, if it is done in conformity with Allah's
command, as a mark of respect to that person. A similar case is found in the story of Yusuf (a.s.): And he raised his parents
upon the throne and they (all) fell down in prostration before him, and he said: "O my father! this is the interpretation of my
vision of old; and my Lord has indeed made it to be true" (12:100)
This topic needs some clarification:
The worshipper places himself in the position of servitude and performs what manifests this status, which clearly shows that he
accepts the mastership of his master. Those acts must be such as to show the master's mastership or the servant's servitude;
for example, prostrating before the master, bowing down to him, standing before him when he sits, walking behind him when
he walks, etc. The more apt an action is to show this status, the more reserved it becomes to the rites of the divine worship.
Prostration is the most significant symbol of the master's status and the servant's low rank, because the man in this act falls
down and puts his forehead on the ground. For this reason, it has the strongest connection with the divine worship.
The story of Adam and the Garden has been revealed to depict the reality of our existence and how Allah established a firm
divine decree that "Shaytan" will be our open enemy because of his rebellious nature as demonstrated by his refusal to
prostrate to Adam.
The Garden was not of the "everlasting abode", but a Garden that Allah created in this world as a model to prepare Adam and
his wife for their abode on the earth and the trials for which they were created. No one is removed from an "everlasting" abode
but both Adam and his wife and Iblis were told to get down. Therefore we deduce that it was not a Garden of the everlasting
nature. Consider that Iblis, who had never entered heaven before and never will, did actually enter the garden to waylay Adam
PBUH and his wife.
Consider the story as a real play with the aim of informing and teaching the audience the reality of their existence. How can
this reality be conveyed without allowing man's opening enemy (Iblis) to play a part? Now if Iblis was not allowed to deceive
Adam, how would the audience know that he is indeed an enemy seeking to lead astray?
Also, imagine that the audience sees Iblis trying to deceive Adam and the latter does not approach the tree. How would they
know that Iblis is truly deceitful if Adam is not allowed the choice of approaching the tree? This is how we deduce that the
prohibition was of the "advisory" nature and not authoritative.
This is just some points for the reader to ponder over. However, not digressing much on the topic:
M. Asghar writes:
According to what we read in the Quran, Allah never required Adam and his wife to bow down before Him, their Creator.
Abraham, who came into being long after Adam, was, perhaps, the first person who, upon being asked by Allah, had bowed
down to the Lord and Cherisher of the Universe.
My Response:
However, prostration is not the same thing as worship. Worship may mean a variety of activities all done in obedience to Allah
SWT. They have two different meanings, and worship is not a quidditative substance of prostration. A quidditative
characteristic can never be separated from any being.
Quran: Wa maa khalaqtul jinna wal ins illa liya'abudoon "And i have surely created jinn and man, for naught but our
servitude".
The verse does not depict that prostration IS THE ONLY mode of servitude to Allah SWT. On the contrary it is merely one,
albeit one of the strongest, of many forms of servitude (worship) of Allah SWT. So Adam PBUH not having prostrated to Allah
SWT DOES NOT in any way imply that he was not servitude to the Almighty even if we are hypothetically to believe that
prostration was only started at the time of Ibrahim PBUH. It is merely a form of servitude that may have started with Abraham
but Allah SWT had already indicated at the time of Adam PBUH that prostration is a form of servitude and NOT the only form
of worship.
M. Asghar writes:
In order to understand why Iblis allegedly refused to comply with Allah’s order, we need to resolve the following questions:
1. Who was Iblis?
2. What was or is the difference between Iblis and the angels?
3. Did or did not Allah know beforehand that Iblis was going to disobey His command?
Answers to these questions can be culled from Allah’s own statements recorded in the Quran. According to Him, the Arabs
believed in the existence of Jinns, who they believed, lived in the deserts. They also subscribed to the belief that some among
the Jinns were good in nature, others were evil and capricious. The latter category of Jinns caused men to turn majnoon or
mad, together with causing them other troubles. The Arabs also thought that Jinns were more powerful than men because
they believed, and as Allah has confirmed, these invisible creatures were made of fire. [3] Iblis was one of the evil Jinns, not an
angel, worshipped by the Arabs as their protectors. [4]
Unlike Iblis, the Arabs held the belief that the angels were made of a gentler substance. Worshipping them as well, the Arabs
sought their intercession with Allah for bestowing His kindness and mercy on them.
Allah spoke of the same Iblis, one of the desert spirits, which occupied Muhammad and his compatriots’ minds from their
childhood.
The identity of Iblis established, we now find ourselves in a quandary, mindful of the time when Adam was created, and
especially when he had no opportunity to know who Iblis was and what were his abilities and power. Frankly speaking, we are
puzzled and confused by Allah’s following incongruous question, addressed to Adam:
. . . Would you then serve him [5] and his offspring as your masters rather than Myself, despite their enmity towards you. [6]
Could it be, we wonder, that Allah was subconsciously referring in the quoted statement to the practices of the Arabs and
somehow tried to link the earthly Iblis to the time in which Allah is supposed to have created Adam in heaven?
My Response:
This is now traversing the borders of inanity to the wide precincts of insanity. To answer this simpleton's question:
Allah says: And certainly We created man of clay that gives forth sound, of black mud fashioned into shape. And the jinn We
created before of intensely hot fire (15:26-27).
No wonder the verse of sura Al Baqara
Verse 34: And behold, We said to the angels, “Bow down to Adam:” and they bowed down: not so Iblis: he refused and was
haughty: he was of those who reject Faith.
Iblis was ONE of those who rejected faith though he was the most prominent among the lot, of course now helped by the likes
of Muhammad Asghar here and of course Ali Sina himself.
In essence, iblis had no part to play in the divine plan of Allah SWT to create the Universe and place Adam PBUH as a
progeny. Allah SWT merely showed Adam PBUH, through the use of this cursed being, Iblis, who Adam's PBUH enemy was
and through the act of waylaying Adam PBUH in the garden, Allah SWT in His divine wisdom, further educated Adam PBUH, as
to the hoodwinking capacity of this inherent cursed enemy was.
Adam PBUH accepted the responsibility and chose to take the test of life on earth with this enemy following right behind him
and his progeny looking for the smallest loophole to deviate man from the path of Allah SWT. But this is only up to an
appointed time. In this is a message for Asghar and Sina, it is only up to an appointed time that ye shall be beguiled by false
hope, whence you can eat and drink. You will come to know. My signature refers.
Consider this as a gauntlet thrown to Muhammad Asghar.
I rest till faced with this little imp. May Allah SWT show him the fruits of his deeds in this world, before he sees them in the
hereafter. Ameen
End ...
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2005/04/27
By Mohammad Asghar
http://www.faithfreedom.org/Articles/MohammadAsghar50427.htm
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Rebuttal by Zuher
This inane article is elucidated in 2 major themes:
1. the teaching of Adam PBUH and the conversational episode between Allah SWT and the angels during this period.
2. the disobedience of iblis (satan; shaytan) to the commandment of Allah SWT in prostrating to Adam PBUH.
I shall InshAllah try and tackle both of these themes separately while trying to make what little sense I can from this rather
humongous stupid article. In due course the readers will realize InshAllah how pathetic this unduly named person is in his
thinking and how undeservedly was he named "Muhammad".
This man writes:
M. Asghar writes:
Allah blamed Satan for causing Adam and his wife’s expulsion from heaven. But without his alleged participation, Allah could
not have fulfilled His Universal Plan. This we can conclude from reading the following verses of Quran’s Sura The Cow, or The
Heifer.
Verse 31: And He taught Adam the nature of all things; then He placed them before the angels, and said: Tell me the nature of
these if ye are right.
The word sadeqiin, which appears in the Arabic text, has been translated as right, but generally it is understood to mean
truthful. [1] The translation of the Arabic word sadeqiin into right is significant, for it helps the Muslim translators to keep the
angels outside the category of those beings who are untruthful, or liars.
Nevertheless, after creating Adam, against the angels’ opposition, Allah is said to have decided to prove them wrong by
having Adam exhibit his human capabilities, with which the angels are not at all equipped. To achieve His objective, Allah is
believed to have created certain things and taught Adam their nature, intentionally excluding the angels from His coaching.
Thereafter, He placed those things before the angels, challenging them to elucidate their nature, specifically, to prove that
they were untruthful in their comments that they had made earlier about Adam and his progeny.
Verse 32: They said: Glory to Thee: of knowledge we have none, save what Thou hast taught us: in truth it is Thou Who art
perfect in knowledge and wisdom.
Faced with the dilemma, angels conceded their ignorance about the nature of the divinely selected things, telling Allah, at the
same time, that they failed the test because, unlike Adam, He had not taught them the nature of those things beforehand.
They confessed that it was He who alone had perfect knowledge of all things - -a calculated move on the part of the angels,
which they had designed to prevent Allah from calling them untruthful and liars.
Verse 33: He said: O Adam! Tell them their nature. When he had told them, Allah said: Did I not tell you that I know the secrets
of heavens and earth, and I know what ye reveal and what ye conceal?
To impress the angels with the ken of Adam’s knowledge, Allah is alleged to have placed the same things before Adam and
asked him to describe their nature. When he did it successfully, Allah felt stimulated to taunt the angels on their ignorance, as
well as to accuse them of concealing things from His knowledge. What matters or information angels concealed from Allah, He
did not elaborate in the Quran.
My Response:
Yusuf Ali
Al Baqara Chapter 2
Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make
mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye
know not." (30) And He taught Adam the names of all things; then He placed them before the angels and said: "Tell Me the
names of these if ye are right." (31) They said: "Glory to Thee: of knowledge we have none, save that Thou hast taught us:
in truth it is Thou who art perfect in knowledge and wisdom." (32) He said: "O Adam! tell them their names." When he had told
them their names, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and
what ye conceal?" (33)
MH Shakir and Pickthall have used the word "truthful" instead of "right" as used by Yusuf Ali. While it is accepted that many of
the translators use the word "right" for siddiquin in this holy verse, it is necessary to understand the context in which the word
has been used. It is in no way elucidative of the fallibility of the angels in this instance whatsoever as depicted by this asinine
author. This is a conversation between Allah SWT and His angels after their question, a mere question and not a protest,
whether Allah SWT in His eternal Wisdom would choose to place a vicegerent on earth who would cause mischief. In this
instance Allah SWT merely referred to the angels, with the word siddiquin primarily and specifically only focusing on their
assertion on their question as specified above. No where in this verse or in the whole of the Holy Quran have angels been
classified as beings capable of going against the commandments of Allah SWT hence their placement as sinners. This asinine
author has interpreted this statement and word specifically to suit his foul ends as regards the character of angels as proven
by the fact that this is the only verse and article he has written with the mention and allegation of the fallibility of angels.
Now that this word is clear. Let us move forward on the exposition of the above verses.
The verses tell us why the man has been sent to this world, what is the significance of his appointment as the vicegerent of
Allah in this earth, what are the characteristics and special features of this vicegerency. Unlike other Quranic stories, it has
been told in one place only, that is, in these verses.
QUR'AN: And when your Lord said:
QUR'AN: they said: "Wilt thou place in it such as shall make mischief in it . . . and extol Thy holiness?”
The angels heard the announcement, "I am going to make in the earth a vicegerent", and at once arrived at the conclusion
that the would-be vicegerent would make mischief in the earth and shed blood. Apparently they understood the ultimate
behavior of the said vicegerent from the words, "in the earth". A vicegerent appointed in the earth would certainly be created
from material components; he would necessarily be bestowed with two basic traits of desire and anger; the earth is a place of
unceasing struggle and constant confrontation; its resources are limited, its opportunities finite; but the proposed vicegerent's
desire would be unlimited, infinite. The condition of the earth and earthly things was hardly reassuring. Its creatures were
subjected to ever-continuing deterioration and disintegration; its good was always turning into bad; it was a place where an
individual could not live without a group having similar characteristics and traits. Keeping all this in view, the angels at once
understood that what Allah intended to create was not only an individual, but a species. The members of that species would
have to live together, cooperating with one another; that is to say, they would have to establish a society, a social order. And
with a venture like this, they were bound to cause mischief and to shed blood.
On the other hand, they knew that vicegerency - setting one thing in place of another - was unthinkable unless the vicegerent
was a true copy of his predecessor in all the characteristics, traits and intrinsic abilities. The proposed earthly creature was to
be made vicegerent of Allah in the earth. Allah has got for Himself the best names, the sublime attributes; His mercy and
power are beyond the comprehension of His creatures; He, in His person, is untouched by any defect; and, in his actions, is
free from all kinds of evil and disorder. How could an earthly vicegerent, with all his defects and deficiencies, represent the
majesty and splendor of Allah in the earth? Well, could a lowly creature of earth be a mirror of divine beauty and sublimity?
This was their question - and it was no more than a question. It was not a protest, not an objection; they actually wanted to
know the truth. They later asserted their belief that Allah was the Knowing, the Wise. They believed that what Allah intended to
do was based on knowledge and wisdom; and their question was put in order to learn the underlying wisdom of the decision of
Allah. What their question - or, pleading - amounted to be as follows:
Allah intends to appoint a vicegerent in the earth in order that the said vicegerent should represent Allah by celebrating His
praise and glorifying His holiness through his worthy presence. But his earthly nature would not let him do so; it would
irresistibly pull him towards mischief and wickedness. So far as the main purpose of this vicegerency - celebrating Allah’s
praise and glorifying His holiness - is concerned, we are already doing it. Therefore, we are Allah’s de facto vicegerents; and if
Allah wishes, He may bestow upon us this designation. What is the need, then, of a new creation to act as vicegerent of Allah
in the earth?
For the reply, Allah used a sentence, "Surely I know what you do not know", and an action, "And He taught Adam the names,
all of them".
The context shows that:
First: The vicegerent was to get the vicegerency of Allah; he was not to become a successor of any earthly creature that had
preceded him. If Allah had wanted the man to take the place of that previous creature, the reply, “And He taught Adam the
names, all of them”, would be quite irrelevant.
Assuming that man was given vicegerency of Allah, this prestige would not be restricted to the person of Adam only, his
descendants too would be vicegerents of Allah in the earth. Adam was taught the names; in other words, this knowledge was
ingrained in human being in such a manner that, since that first day, it has been constantly bearing newer, fresher and better
fruits; whenever man gets a chance, he discovers new avenues of knowledge; and thus he always finds himself imbued with
previously unknown potentialities that more often than not turn into real achievements. It is a never ending process; it is a
wonder that will not cease, and ever-fresh insight that will never fail to astonish.
That this assumption is correct, and the whole mankind is vicegerent of Allah, is evident by the following verses: And
remember (O people of ‘Àd!) when He made you successors of Nùh’s people... (7:69); Then We made you successors in the
land after them... (10:14); . . . and He makes you successors in the earth (27:62).
The word translated here as “successor” is the same that has been translated as “vicegerent” in the verse under discussion.
Second: Allah did not say that the vicegerent-designate would not cause mischief and bloodshed; nor did He reject the plea
of the angels that they celebrated His praise and extolled His glory. By this silence, He confirmed that the angels were right on
both counts. But then He made manifest one thing which the angels were not aware of. He showed them that there was a
matter which they could not shoulder the responsibility of, white this proposed vicegerent could do so. Man was entrusted with
a divine secret which the angels, in their nature, were unable to know or understand. And that divine gift would more than
compensate the ensuing mischief and bloodshed.
Allah told them, first, that surely He knew what they did not know. Then He referred to the same reply by telling them: “Did I not
say that I surely know the unseen (secrets) of the heavens and the earth?” Looking at the intervening sentences it may easily
be understood that the “unseen (secrets)” refer to “the names”. It does not refer to Adam’s knowledge of those names. The
angels were unaware of even the existence of these “names”; it was not that they knew about the names but were not sure
whether Adam knew them or not. Had the angels been doubtful only about Adam’s knowledge of the names, it would have
been enough to tell Adam to inform the angels of the names in order that they would have known that Adam knew. Instead,
Allah first asked them to tell Him “the names of those”. The angels had claimed the vicegerency of Allah for themselves, and
had hinted that Adam was not fit for it; but the essential qualification for the vicegerency was the knowledge of the names;
therefore, Allah asked both candidates about the names; the angels did not know them, and Adam knew; it proved that he had
the qualification white they lacked it. The question (about this knowledge) addressed to the angels ends with the clause, “if
you are right”; it means that they had claimed a position, essential qualification of which was this knowledge.
QUR’AN: And He taught Adam the names, all of them, then presented them to the angels:
The Arabic pronoun, “them”, used in “then presented them”, is made for rational beings, those who have life, sense and
understanding. Obviously, the names (or, the named ones) were some living and sensible being who were hidden behind the
curtain of the “unseen”. It follows that the knowledge given to Adam of their names was something totally different from what
we understand from the knowledge of names. Merely knowing the names (in the sense known to us) has no distinction;
otherwise, the angels too would have become equal to Adam in this respect as soon as they heard those names from Adam.
Also, there would have been no distinction for Adam in such knowledge. The angels could rightly complain to Allah that He
taught those names to Adam, but kept them (i.e. the angels) in dark; had He taught them too, they would have been equal to,
if not better than, Adam! Understandably, such favoritism could not have silenced the angels. Surely, it was something deeper
then merely knowing all the names.
It would not have been a convincing argument for Allah to teach Adam a dictionary and then put it as an evidence against the
angels - the honored servants who do not precede Him in speech and who act according to His commandment only - telling
them to inform Him of the words which they had not been taught, and which the mankind was to invent in future. Moreover, the
only purpose of language is to convey the feelings and ideas to the hearer; but the angels do not need any language for this
purpose; they convey and receive the ideas directly without the medium of words; their stage is far higher than that of human
beings in this respect.
However, it is clear that the knowledge of the names which the angels got after hearing them from Adam was not the same as
Adam had got by teaching of Allah - the inferior knowledge of the names they could grasp, but not the superior one which
qualified Adam for vicegerency of Allah.
Adam deserved the vicegerency because he was given the knowledge of the names, and not because he informed the angels
of those names. That is why they declared, “Glory be to Thee! We have no knowledge but that which Thou hast taught us”.
They accepted that they did not possess that knowledge.
The above discourse leads us to believe that Adam was taught the names of the named ones in such a way that he clearly
knew their reality and recognized their substantial existence; it did not merely know the semantic value of a noun. The named
ones were substantial realities, the actual beings that were, at the same time, hidden behind the curtain of the unseen
(secrets) of the heavens and the earth. This especial knowledge could be learnt only by an earthly human being, but was
quite incomprehensible by a heavenly angel. And this knowledge had an intrinsic bearing upon vicegerency.
“Al-Asma’” (= the names), in the sentences, “And He taught Adam the names”, is a plural with the definite article “al” (= the)
prefixed to it. Grammatically, it denotes generality, comprehensiveness; and it is followed by the emphatic, “all of them”.
Clearly, Adam was taught all the names of every named thing, without any restriction or limitation. As described earlier, the
pronoun them in the clause, “then presented them to the angels”, shows that every name, that is, the named one, was a living
being having knowledge and intellect; and at the same time, he was in the curtain of the unseen – the unseen of the heavens
and the earth.
“The unseen of the heavens and the earth”: It is a genitive case. Somewhere else this phrase may mean the unseen parts of
the heavens and the earth. But in this verse, where Allah intends to demonstrate His perfect and comprehensive power, and
to show the deficiency and incapability of the angels, it must mean a secret which is unseen to all the worlds, to all the
heavens and the earth; an unseen beyond the sphere of the universe.
If you look at all the particulars of this verse - that “the names” denotes generality, that the named ones were alive and had
knowledge, and that they were unseen to - the heavens and the earth - you will agree that it perfectly fits on the theme of the
verse 15:21, And there is not a thing but with Us are the treasures of it and We do not send it down but in a known measure.
Whatever is called a thing - whatever is “named” a thing - Allah has its vast treasures, ever-lasting, never-ending,
unmeasured by any measure, unlimited by any limit. Measure and limit come to it when it is created and sent down. The
vastness of these treasures is not of the same kind as the multiplicity of number, because a number, no matter how large, is
by definition measured, limited and quantified. The said treasure is vast in their ranks and grades.
The named ones who were presented before the angels were sublime beings, who were well-protected by Allah, hidden in
curtains of the unseen. He sent them down to the universe with their blessings and benefactions, and created all that is in the
heavens and in the earth from their light and splendor. Although they had numerous identities, they were not different in their
number or in their persons; whatever difference there was, it was in their ranks and grades.
QUR’AN: and I know what you manifest and what you were hiding:
The sentence stands face to face with the mention of the unseen (secrets) of the heavens and the earth. Probably it refers to
those things which are the parts of the heavens and the earth; and in this way both sentences together cover all unseen
things - those which are beyond the sphere of the heavens and the earth together with those which are within that sphere.
Instead of saying “and what you hide”, Allah said, “and what you were hiding”. This changed style shows that there was
something hidden especially in respect of Adam and his appointment as vicegerent. Probably it was the incident described in
the next verse: “… (The angels) prostrated except Iblis. He refused and he showed arrogance, and he was one of the
unbelievers”. It shows that Iblis was an unbeliever before then, and that his refusal to prostrate had sprung from that disbelief,
which he had kept hidden up to that moment. Obviously, the prostration of the angels and the refusal of Iblis had happened
after Allah had told them, “Surely 1 know what you do not know”, but before He said to them, “…I know what you manifest and
what you were hiding” (i.e. the unbelief kept secret by Iblis). It also explains the reason why the former sentence was changed
to, “I surely know the unseen (secrets) of the heavens and the earth”.
M. Asghar writes:
Verse 34: And behold, We said to the angels, “Bow down to Adam:” and they bowed down: not so Iblis: he refused and was
haughty: he was of those who reject Faith.
After the angels had been thoroughly humiliated through Adam’s superior, albeit couched knowledge, and after accusing them
of concealing things or information from Him, thereby creating in them a sense of inferiority, Allah ordered the angels to bow
down before Adam in recognition of his knowledge and, perhaps, his abilities as well. All the angels bowed down, except Iblis.
Allah did not take Iblis’s alleged disobedience seriously. He merely called him haughty and a rejecter of faith. Iblis was not
punished for the sin he is alleged to have committed by refusing to carry out Allah’s command.
According to what we read in the Quran, Allah never required Adam and his wife to bow down before Him, their Creator.
Abraham, who came into being long after Adam, was, perhaps, the first person who, upon being asked by Allah, had bowed
down to the Lord and Cherisher of the Universe. [2]
My Response:
It has been explained earlier that the preceding words, "and what you were hiding", show that there was a hidden thing that
had, meanwhile, come into open. The last sentence of this verse too leads to the same conclusion. Instead of saying, "He
refused and he showed arrogance, and he disbelieved it says, ". . . he was one of the unbelievers". It was not that he became
an unbeliever at that moment; he was an unbeliever long since, but had kept it a secret, and this event brought it into open.
Also, it was mentioned that the event of the prostration of the angels must have happened between the divine words, "Surely I
know what you do not know", and the words, ". . . I know what you manifest and what you were hiding". It may be asked: Why
then has Allah put this verse after those words? Probably it has been done just to create a link between the stories of creation
of Adam and his being placed in the Paradise. The twelve verses (28 - 39) were revealed to describe how and when man was
made vicegerent of Allah, how was he sent down to the earth, and what is to happen to him in this life - the happenings that
will have a bearing on his lasting happiness or unhappiness. For this theme, the event of prostration has not much importance
except as a connecting link. That is why it has been mentioned here only briefly without going into details. Perhaps, it is
because of the same reason that the Qur’an has changed the pronouns referring to Allah from the third person (your Lord
said) to the first (And when We said).
The angels had not hidden anything from Allah; it was Iblis who had done so. Then why did Allah ascribe this deed to all of
them (you were hiding)? Allah in this talk used the same method which even the human beings have adopted for their own
speeches; we ascribe the work of an individual to the whole group, if the doer is not properly identified or if he tries to remain
anonymous. Also, there may be another explanation for it. Apparently the first announcement, “I am going to make in the earth
a vicegerent”, had shown that the said vicegerent would have authority over the angels too. It may be inferred from the
command obliging them to prostrate before Adam. Probably on hearing that first announcement some disturbing thought had
come into their minds, as it had never occurred to them that any earthly creature could be given authority over everything
including themselves. Some traditions too point to it. In this context the words, “what you were hiding”, could easily be
addressed to the angels.
QUR'AN: "Prostrate before Adam"... :
Apparently it shows that prostration per se, may be done before other than Allah, if it is done in conformity with Allah's
command, as a mark of respect to that person. A similar case is found in the story of Yusuf (a.s.): And he raised his parents
upon the throne and they (all) fell down in prostration before him, and he said: "O my father! this is the interpretation of my
vision of old; and my Lord has indeed made it to be true" (12:100)
This topic needs some clarification:
The worshipper places himself in the position of servitude and performs what manifests this status, which clearly shows that he
accepts the mastership of his master. Those acts must be such as to show the master's mastership or the servant's servitude;
for example, prostrating before the master, bowing down to him, standing before him when he sits, walking behind him when
he walks, etc. The more apt an action is to show this status, the more reserved it becomes to the rites of the divine worship.
Prostration is the most significant symbol of the master's status and the servant's low rank, because the man in this act falls
down and puts his forehead on the ground. For this reason, it has the strongest connection with the divine worship.
The story of Adam and the Garden has been revealed to depict the reality of our existence and how Allah established a firm
divine decree that "Shaytan" will be our open enemy because of his rebellious nature as demonstrated by his refusal to
prostrate to Adam.
The Garden was not of the "everlasting abode", but a Garden that Allah created in this world as a model to prepare Adam and
his wife for their abode on the earth and the trials for which they were created. No one is removed from an "everlasting" abode
but both Adam and his wife and Iblis were told to get down. Therefore we deduce that it was not a Garden of the everlasting
nature. Consider that Iblis, who had never entered heaven before and never will, did actually enter the garden to waylay Adam
PBUH and his wife.
Consider the story as a real play with the aim of informing and teaching the audience the reality of their existence. How can
this reality be conveyed without allowing man's opening enemy (Iblis) to play a part? Now if Iblis was not allowed to deceive
Adam, how would the audience know that he is indeed an enemy seeking to lead astray?
Also, imagine that the audience sees Iblis trying to deceive Adam and the latter does not approach the tree. How would they
know that Iblis is truly deceitful if Adam is not allowed the choice of approaching the tree? This is how we deduce that the
prohibition was of the "advisory" nature and not authoritative.
This is just some points for the reader to ponder over. However, not digressing much on the topic:
M. Asghar writes:
According to what we read in the Quran, Allah never required Adam and his wife to bow down before Him, their Creator.
Abraham, who came into being long after Adam, was, perhaps, the first person who, upon being asked by Allah, had bowed
down to the Lord and Cherisher of the Universe.
My Response:
However, prostration is not the same thing as worship. Worship may mean a variety of activities all done in obedience to Allah
SWT. They have two different meanings, and worship is not a quidditative substance of prostration. A quidditative
characteristic can never be separated from any being.
Quran: Wa maa khalaqtul jinna wal ins illa liya'abudoon "And i have surely created jinn and man, for naught but our
servitude".
The verse does not depict that prostration IS THE ONLY mode of servitude to Allah SWT. On the contrary it is merely one,
albeit one of the strongest, of many forms of servitude (worship) of Allah SWT. So Adam PBUH not having prostrated to Allah
SWT DOES NOT in any way imply that he was not servitude to the Almighty even if we are hypothetically to believe that
prostration was only started at the time of Ibrahim PBUH. It is merely a form of servitude that may have started with Abraham
but Allah SWT had already indicated at the time of Adam PBUH that prostration is a form of servitude and NOT the only form
of worship.
M. Asghar writes:
In order to understand why Iblis allegedly refused to comply with Allah’s order, we need to resolve the following questions:
1. Who was Iblis?
2. What was or is the difference between Iblis and the angels?
3. Did or did not Allah know beforehand that Iblis was going to disobey His command?
Answers to these questions can be culled from Allah’s own statements recorded in the Quran. According to Him, the Arabs
believed in the existence of Jinns, who they believed, lived in the deserts. They also subscribed to the belief that some among
the Jinns were good in nature, others were evil and capricious. The latter category of Jinns caused men to turn majnoon or
mad, together with causing them other troubles. The Arabs also thought that Jinns were more powerful than men because
they believed, and as Allah has confirmed, these invisible creatures were made of fire. [3] Iblis was one of the evil Jinns, not an
angel, worshipped by the Arabs as their protectors. [4]
Unlike Iblis, the Arabs held the belief that the angels were made of a gentler substance. Worshipping them as well, the Arabs
sought their intercession with Allah for bestowing His kindness and mercy on them.
Allah spoke of the same Iblis, one of the desert spirits, which occupied Muhammad and his compatriots’ minds from their
childhood.
The identity of Iblis established, we now find ourselves in a quandary, mindful of the time when Adam was created, and
especially when he had no opportunity to know who Iblis was and what were his abilities and power. Frankly speaking, we are
puzzled and confused by Allah’s following incongruous question, addressed to Adam:
. . . Would you then serve him [5] and his offspring as your masters rather than Myself, despite their enmity towards you. [6]
Could it be, we wonder, that Allah was subconsciously referring in the quoted statement to the practices of the Arabs and
somehow tried to link the earthly Iblis to the time in which Allah is supposed to have created Adam in heaven?
My Response:
This is now traversing the borders of inanity to the wide precincts of insanity. To answer this simpleton's question:
Allah says: And certainly We created man of clay that gives forth sound, of black mud fashioned into shape. And the jinn We
created before of intensely hot fire (15:26-27).
No wonder the verse of sura Al Baqara
Verse 34: And behold, We said to the angels, “Bow down to Adam:” and they bowed down: not so Iblis: he refused and was
haughty: he was of those who reject Faith.
Iblis was ONE of those who rejected faith though he was the most prominent among the lot, of course now helped by the likes
of Muhammad Asghar here and of course Ali Sina himself.
In essence, iblis had no part to play in the divine plan of Allah SWT to create the Universe and place Adam PBUH as a
progeny. Allah SWT merely showed Adam PBUH, through the use of this cursed being, Iblis, who Adam's PBUH enemy was
and through the act of waylaying Adam PBUH in the garden, Allah SWT in His divine wisdom, further educated Adam PBUH, as
to the hoodwinking capacity of this inherent cursed enemy was.
Adam PBUH accepted the responsibility and chose to take the test of life on earth with this enemy following right behind him
and his progeny looking for the smallest loophole to deviate man from the path of Allah SWT. But this is only up to an
appointed time. In this is a message for Asghar and Sina, it is only up to an appointed time that ye shall be beguiled by false
hope, whence you can eat and drink. You will come to know. My signature refers.
Consider this as a gauntlet thrown to Muhammad Asghar.
I rest till faced with this little imp. May Allah SWT show him the fruits of his deeds in this world, before he sees them in the
hereafter. Ameen
End ...
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