20:115 Taa-Haa (Taa-Haa)

أي: ولقد وصينا آدم وأمرناه، وعهدنا إليه عهدا ليقوم به، فالتزمه، وأذعن له وانقاد، وعزم على القيام به، ومع ذلك نسي ما أمر به، وانتقضت عزيمته المحكمة، فجرى عليه ما جرى، فصار عبرة لذريته، وصارت طبائعهم مثل طبيعته، نسي آدم فنسيت ذريته، وخطئ فخطئوا، ولم يثبت على العزم المؤكد، وهم كذلك، وبادر بالتوبة من خطيئته، وأقر بها واعترف، فغفرت له، ومن يشابه أباه فما ظلم.

قال ابن أبي حاتم حدثنا أحمد بن سنان حدثنا أسباط بن محمد حدثنا الأعمش عن سعيد بن جبير عن ابن عباس قال: إنما سمي الإنسان لأنه عهد إليه فنسي وكذا رواه علي بن أبي طلحة عنه وقال مجاهد والحسن ترك.

The Story of Adam and Iblis

Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement,

وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ

(And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says,

فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى

(They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant.

فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ

(Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'.

فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى

(So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.'

إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى

(Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation.

وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى

(And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat.

فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى

(Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception.

وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ

(And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said,

«إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد»

(Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement,

فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا

(Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said,

«إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم»

(Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement,

فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ

a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said,

وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ

(And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement,

فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى

(Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said,

«حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى»

(Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.

And We made a covenant with Adam We enjoined him not to eat of the tree before that is before he ate of it but he forgot he disregarded Our covenant and We did not find in him any constancy any resoluteness or patience in abiding by what We forbade him from.

Commentary _

And now we come to the story of Sayyidna 'Adam (علیہ السلام) which has been related earlier in Surah Al-Baqarah and Al-A` raf and partly in Surah Hijr and Al-Kahf, and will also appear later in Surah Sad. The link of the story with the preceding verses has been variously explained by the commentators. The most obvious of these explanations is the one which refers to an earlier verse كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ (Thus We narrate to you certain events of what has passed- 20:99) in which Allah informed the Holy Prophet ﷺ that the stories of the past prophets were revealed to him as evidence and confirmation of his own prophethood and in order that his own followers be warned against committing the sins for which the earlier generations were punished. The first, and in some ways, the most instructive story was that of Sayyidna 'Adam (علیہ السلام) in which there was a clear warning for the followers of the Holy Prophet ﷺ that Shaitan was an old enemy of mankind who by his flattery and show of sympathy tricked Sayyidna 'Adam (علیہ السلام) into committing an error for which both he and his wife were expelled from Paradise and the clothes which they wore there were taken away from them. Later their prayer for forgiveness was accepted by Allah and Sayyidna 'Adam (علیہ السلام) was elevated to the status of prophethood.

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (And earlier We had given a directive to 'Adam, then he forgot, and We did not find in him a firm resolve. - 20:115) Here the word 6 has been used in the sense of اَمَرنَا or وَصَّینَا (A1-Bahr ul-Muhit), and the meaning of the verse is that long before the time of the Holy Prophet ﷺ Allah had assigned a particular tree and enjoined upon Sayyidna 'Adam (علیہ السلام) to shun it and not to eat any yield from it, and that barring this tree and its yields he was free to use the fruits of all the trees and all the other gifts from Allah which were abundantly available in Paradise. And, as will follow, he was also warned that the Shaitan was his enemy against whose wiles he must at all times remain on his guard and that any lapse on his part would land him in serious trouble. But he forgot and was found wanting in resolution. Here two words have been used, namely of نِسیَان (nisyan) which means to forget or to be unmindful, the other word is عَزم (` azm) which means to be resolute in the performance of some task. In order to fully comprehend the meanings of these two words it is well to bear in mind that Sayyidna 'Adam علیہ السلام was one of those prophets who were endowed by Allah with constancy and determination, and that prophets, by virtue of their status are infallible.

The first word suggests that Sayyidna 'Adam (علیہ السلام) was overtaken by نِسیَان . (forgetting) and since forgetting something is beyond one's control and volition it does not constitute sin. There is a Hadith which says رَفَعَ عَن اُمَّتِی الخَطَأ وَالنِسیَان (My followers will not be held liable for mistakes and unmindfulness). Then there is the general pronouncement in the Qur'an لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone beyond his capacity - 2:286). At the same time it has to be remembered that there are ways and means which if adopted will prevent people from forgetting things. And since the prophets stand high in the favour of Allah a special responsibility rests upon them to adopt such ways and means to avoid even mistakes and refrain even from forgetting something, therefore, they may well be held liable for not using the means which were available to them in order to avoid forgetfulness. The well known Sufi Junaid Al-Baghdadi (رح) has expressed this idea in the following words: حَسَنَات الابرار سَیَّٔات اَلمُقَرّبِین (The good deeds of ordinary virtuous men are often regarded as sinful and evil when performed by those who stand high in Allah's favour).

The episode under reference occurred before Sayyidna 'Adam (علیہ السلام) was granted prophethood and according to some Sunni Scholars sins committed in the prior period do not militate against the concept of the prophet's immunity from sin. Also it was a case of forgetfulness which cannot be considered as a sin, but in view of the high position of Sayyidna 'Adam (علیہ السلام) as a prophet of Allah this too was regarded as a lapse for which he was admonished and as a warning to him his lapse was described as عِصیَان ; as (Disobedience).

The second word is عَزم ` azm (firm resolve) and the same verse says that Sayyidna 'Adam (علیہ السلام) was found wanting in عَزم ` azm. As a matter of fact he was fully determined to comply with the commands of Allah but the intrigues of Shaitan weakened his resolve and unmindfulness made him lose his grip on it.

And We made covenant with Adam before, but he forgot, and We found in him no resoluteness. Until the end of this section is the story of Adam and the compact of his vicegerency. First he was addressed by awesomeness. He saw the whip of rebuke, and he stepped into the street of fear and wept. Then he was sat down on gentleness. The beginningless solicitude arrived, he saw the crown of chosenness, and he was happy on the carpet of hope. Yes, it was a work already done, a decree made ready in the Beginningless. Adam had not yet slipped when the tailor of gentleness sewed the waistcoat of his repentance, and Iblis had not yet stepped into disobedience when the druggist of severity mixed the draft of the poison of his curse. The beginning of the traces of the beginningless solicitude for Adam was that the exalted majesty of the Unity Itself in Its perfect self-sufficiency took a handful of dust from the earth: “Surely God created Adam from a handful taken from the entire surface of the earth.” Then He placed it in the mold of the stature, as He said: “Surely We created man in the most beautiful stature” [95:4]. Then He brought him into the ferment of bringing to be: “He fermented the clay of Adam in His hand for forty days.” Then He sat the spirit-king on the royal seat of his makeup: “I have blown into him of My spirit” [15:29]. Then He read out the edict of his vicegerency and sultanate in the kingdom of the beginningless: “Surely I am setting in the earth a vicegerent” [2:30]. He recorded the names of all existent things with the pen of the gentleness of Eternity on the tablet of his heart: “And He taught Adam the names, all of them” [2:31]. He commanded the glorifiers and hallowers of the Holy Pali-sades and the Gardens of Intimacy to prostrate themselves before the throne of his good fortune: “And when We said to the angels, 'Prostrate yourselves before Adam'” [2:34]. Know that this level, distinction, and rank was not for the clay. Rather, it belonged to the sultan of the heart. In the core of Adam's heart He deposited one of the divine subtleties, royal secrets, and unseen meanings, a secret concealed by the curtain of Say: “The spirit is of the command of my Lord” [17:85].