32:7 As-Sajda (The Prostration)

الله الذي أحكم خلق كل شيء، وبدأ خَلْقَ الإنسان، وهو آدم عليه السلام من طين.

{ الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ } أي: كل مخلوق خلقه اللّه، فإن اللّه أحسن خلقه، وخلقه خلقًا يليق به، ويوافقه، فهذا عام.ثم خص الآدمي لشرفه وفضله فقال: { وَبَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ } وذلك بخلق آدم عليه السلام، أبي البشر.

يقول تعالى مخبرا أنه الذي أحسن خلق الأشياء وأتقنها وأحكمها وقال مالك عن زيد بن أسلم "الذي أحسن كل شيء خلقه" قال أحسن خلق كل شيء كأنه جعله من المقدم والمؤخر ثم لما ذكر تعالى خلق السماوات والأرض شرع في ذكر خلق الإنسان فقال تعالى "وبدأ خلق الإنسان من طين" يعني خلق أبا البشر آدم من طين.

Who perfected everything that He created read khalaqahu as a past tense functioning as an adjectival qualification of what He perfected; or khalqahu ‘its creation’ as an inclusive substitution for kulla shay’in ‘everything’. And He began the creation of man Adam from clay

Everything is good in this world. Evil comes through its wrong use.

In verse 7, it was said: الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ "Who made well whatever He created good”. The reason is that Allah Ta’ ala has made whatever He has created in this world under the dictate of His wisdom, and under the essential consideration of what is beneficial for the whole system. Therefore, everything has a beauty of its own. And the most beautiful and better than all is the making of man as it was said: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ (Surely, We did create man in the best of symmetry - 95:4).

Then there are creations other than man that may outwardly be taken as bad. In fact, dogs, pigs, snakes, scorpions and wolfs are commonly considered bad because they are either poisonous or beastly. But, in terms of the expedient benefits of the world as a whole, none of these is really bad. A proverbial poetic observation in Urdu puts it as:

نہیں ہے چیز نکمّی کوئی زمانے میں کوئی بُرا نہیں قدرت کے کارخانے میں

There is nothing useless in the world

There is no one bad in the workshop of nature.

The author of Bayan ul-Qur'an has said, 'the text's كُلَّ شَيْءٍ (whatever) includes all substances and accidents, that is, also things which have corporeal substance, such as, animals, plants and minerals etc. as well as incorporeal things which include even morals and deeds. So much so that morals which are identified as bad - anger, greed, desire and their likes - are not bad in themselves. The bad about them emerges when they are used out of place. If they stay in their proper place, there is nothing bad in them. But, the sense being driven home here relates to the objective of their creation ( takwin )and introduction of these things - for that is nothing but good according to divine wisdom. However, the qualities of 'good' and 'bad' are attached to them in relation to the human acts and their effects on individuals. We can call it one's right or choice employed in doing something. Then, in those terms, everything is not good, in fact, it is circumscribed by a little detail, that is, whatever has not been allowed by Allah Ta` Hla is not good, but is, rather bad.' Allah knows best.

The sentence that follows next reads: وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ (and started the creation of man from clay - 7). Earlier, it was said that Allah Ta’ ala has made everything 'good' in this world. Mentioned thereafter was man, the most beautiful of all. Then, to give expression to His most perfect power alongside, it was also said that the making of man as the most superior form of creation was not because the essential ingredient of his creation was most noble, elegant and superior, which may have made it so. In fact, as for the essential ingredient that went into his making, it was something as mean and lowly as the semen. Thereafter, the rest was a masterpiece of His perfect power and profound wisdom. It was this great combination that took something so low to such a height that man was rated as the most noble Divine creation.

Who made beautiful everything that He created and who began the creation of man from clay. There was a pir among the great ones of the Tariqah who recited this verse and then was saying, “He created man from clay, but He loves them, and they love Him [5:54]. He created man from clay, but God approves of them, and they approve of Him [9:100]. He created man from clay, but remember Me; I will remember you [2:152].” What harm was done to this pearl of honor that his makeup is of clay? For his perfection is placed in the heart. His worth is because of nurture, not dust. His eminence is from the gentleness of the divine eternity, not walking on the feet of servanthood. The Real created the whole cosmos-spheres and angels, Throne and Footstool, Tablet and Pen, paradise and hell, heaven and earth-and He did not look at any of these created things with the gaze of affection and love. He sent them no messengers and gave them no messages. When the turn of the dust-dwellers arrived-those lifted up by gentleness and caressed by bounty, those who are the quarries of the lights of the secrets-He made the angels their watchers, He placed burning and affection in their breasts, He threw the fire of passion into their hearts, and He wrote the inscription of faith on the pages of their hearts: He wrote faith in their hearts [58:22]. He in- scribed love in their minds: He loves them, and they love Him [5:54]. The secret He has with the Adamites He does not have with the Throne or the Footstool, nor with the heavens or the angels, for all of them are servants, and the Adamites are both servants and friends: We are your friends in this world's life and in the next world [41:31].