Adam Eve Story

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ ...

2: 35. We said:

"O Adam! dwell thou and thy wife in the Garden,

C50. Was the Garden of Eden a place on this earth?

Obviously not. For, in verse 36 below, it was after the Fall that the sentence was pronounced: "On earth will be your dwelling."

Before the Fall, we must suppose Man to be on another plane altogether - of felicity, innocence, trust, a spiritual existence, with the negation of enmity, want of faith, and all evil. (R).

... وَكُلاَ مِنْهَا رَغَداً حَيْثُ شِئْتُمَا...

and eat of the bountiful things therein as (where and when) ye will,

... وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّالِمِينَ ﴿٣٥﴾

but approach not this tree, or ye run into harm and transgression."

C51. "Zulm" in Arabic implies harm, wrong, injustice, or transgression, and may have reference to oneself;

when the wrong is done to others it implies tyranny and oppression;

the idea of wrong naturally connects itself with darkness, which is another shade of meaning carried with the root word.

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ...

2: 36. Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been.

C52. The word "Iblis" in the verse 34 above is derived from the root idea of desperateness or rebellion whereas "Satan" conveys the idea of perversity or enmity.

Note the appropriateness of the term on each occasion.

Also, "slipping" from the Garden denotes the idea of Evil gradually tempting man from a higher to a lower state. (R).

... وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ...

We said:

"Get ye down, all (ye people), with enmity between yourselves.

C53. Allah's decree is the result of man's action.

Note the transition in Arabic from the singular number in 2:33, to the dual in 2:35, and the plural here, which I have indicated in English by "All ye people."

Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater for any number greater than two.

... وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ ﴿٣٦﴾

On earth will be your dwelling place and your means of livelihood for a time."

C54. Man's sojourn in this lower state, where he is partly an animal of this earth, is for a time.

But he must fulfil his lower duties also, for they too are a part of his spiritual training.

فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ...

2: 37. Then learnt Adam from his Lord words of inspiration, and his Lord turned toward him;

C55. As "names" in verse 31 above is used for the "nature of things", so "words" here mean "inspiration" "spiritual knowledge".

The Arabic word used for "learn" here implies some effort on his part to which Allah's Grace responded.

The Arabic word for "Repentance" (Tawbah) means "turning" and the intensive word (tawwwab) for Allah's forgiveness (Oft-Returning" or "Ever-Returning") is from the same root.

For repentance, three things are necessary:

- the sinner must acknowledge his wrong;

- he must give it up; and

- he must resolve to eschew it for the future.

Man's nature is weak, and he may have to return again and again for mercy. So long as he does it sincerely, Allah is Oft-returning, Most Merciful. For His grace helps out the sinner's shortcomings.

... إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿٣٧﴾

for He is Oft-Returning, Most Merciful.

قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعاً...

2: 38. We said:

"Get ye down all from here;

... فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى ...

and if, as is sure, there comes to you guidance from Me,

C56. Note the transition from the plural "We" at the beginning of the verse to the singular "Me" later in the same verse.

Allah speaks of Himself usually in the first person plural "We"; it is the plural of respect and honour and is used in human language in Royal proclamations and decrees. But where a special personal relationship is expressed the singular, "I" or "Me" is used. Cf. 26:52, etc.

In spite of Man's fall, and in consequence of it, assurance of guidance is given. In case man follows the guidance he is free from any fear for the present or the future, and any grief or sorrow for the past. The soul thus freed grows nearer to Allah.

...فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٣٨﴾

whosoever follows My guidance on them shall be no fear, nor shall they grieve."

وَالَّذِينَ كَفَرواْ وَكَذَّبُواْ بِآيَاتِنَا أُولَـئِكَ أَصْحَابُ النَّارِ ...

2: 39. "But those who reject Faith and belie Our Signs, they shall be Companions of the Fire;

... هُمْ فِيهَا خَالِدُونَ ﴿٣٩﴾

they shall abide therein."

C57. As their rejection of faith was deliberate and definite, so the consequences must be of an abiding character. (R).

Other Versions:

2: 35

Asad And We said: “O Adam, dwell thou and thy wife in this garden, (note 27) ………..

Pickthall And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrongdoers.

Transliteration Wa qulna_ ya_ a_damus kun anta wa zaujukal jannata wa kula_ minha_ ragadan haisu syi'tuma_, wa la_ taqraba_ ha_zihisy syajarata fa taku_na minaz za_limin(a).

[ Ruby’s comment: When Adam-Eve got married and became husband and wife? ]

[ Ruby’s note: The way this command not to eat from a tree made as one of the greatest offence is revealing God’s prerogative in setting priority of success and failure.

There is no explanation given as to why the fruit of that tree is not to be eaten and why it is bad? A human is supposed to follow God’s command even sometimes without knowing why.]

[Ruby’s note: I agree with Ali’s understanding that this garden was not on earth. Because earth was no means a perfect garden without turmoil to achieve physical sustenance and survival. On earth the fruit of a tree is not being mentioned to be banned for humans, but this particular tree was banned for Adam and Eve, and the command to fall , all these indicate that this is from another reality or an allegory that need to be further contemplated on. ]

[ Asad’s note 27: Lit., “the garden”. There is a considerable difference of opinion among the commentators as to what is meant here by “garden”: a garden in the earthly sense, or the paradise that awaits the righteous in the life to come, or some special garden in the heavenly region? According to some of the earliest commentators (see Manar I, 277), and earthly abode is here alluded to – namely, an environment of perfect ease, happiness and innocence. In any case, this story of Adam is obviously one of the allegories referred to in 3:7.]

[ Ali’s note: 50 Was the Garden of Eden a place on this earth? Obviously not. For, in verse 36 below, it was after the Fall that the sentence was pronounced: "On earth will be your dwelling." Before the Fall, we must suppose Man to be on another plane altogether - of felicity, innocence, trust, a spiritual existence, with the negation of enmity, want of faith, and all evil. Perhaps Time and Space also did not exist, and the Garden is allegorical as well as the tree. The forbidden tree was not the tree of knowledge for man was given in that perfect state fuller knowledge than he has now (ii. 31); it was the tree of Evil, which he was forbidden not only to eat of, but even to approach. (2.35)

51 "Zulm" in Arabic implies harm, wrong, injustice, or transgression, and may have reference to oneself; when the wrong is done to others it implies tyranny and oppression; the idea of wrong naturally connects itself with darkness, which is another shade of meaning carried with the root word. (2.35)]

2: 36

Asad But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state (note 29). And so WE said: “Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while!” (note 30).

Pickthall But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time.

Transliteration Fa azallahumasy syaita_nu'anha_ fa akhrajahuma_ mimma_ ka_na_ fih(i), wa qulnah bitu_ ba'dukum li ba'din aduww(un), wa lakum fil ardi mustaqarruw wa mata_'un ila_ hin(in).

[ Asad’s note 30: With this sentence, the address changes from the hitherto-observed dual form to the plural: a further indication that the moral of the story relates to the human race as a whole. ]

[ Ali’ notes: 52 "Iblis" in ii. 34 is apparently the Power of Evil, with the root idea of desperateness of rebillion. "Satan" in this verse is the Power of Evil, with the root idea of perversity or enmity. Note the appropriateness of the term on each occasion. Also, "slipping" from the Garden denotes the idea of Evil gradually tempting man from a higher to a lower state. (2.36)

53 God's decree is the result of man's action. Note the transition in Arabic from the singular number in ii. 33, to the dual in ii. 35, and the plural here, which I have indicated in English by "All ye people." Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater than two. (2.36)

54 Man's sojourn in this lower state, where he is partly an animal of this earth, is for a time. But he must fulfil his lower duties also, for they too are a part of his spiritual training. (2.36) ]

2: 37

Asad Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the Acceptor of Repentance, the Dispenser of Grace.

Pickthall Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the Relenting, the Merciful.

Transliteration Fa talaqqa_ a_damu mir rabbihi kalima_tin fa ta_ba 'alaih(i), innahu_ huwat tawwa_bur rahim(u).

2: 38

Asad [For although] We did say “Down with you all from this [state], “ there shall, none the less, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve;

Pickthall We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve.

Transliteration Qulnah bitu_ minha_ jami'a_(n), fa imma_ ya'tiyannakum minni hudan fa man tabi'a huda_ya fa la_ khaufun 'alaihim wa la_ hum yahzanu_n(a).

[ Ruby’s note: Therefore the emphasis is following God’s guidance and this will be given to every human unless they rebel and reject. IF one follows God’s guidance that would be provided one could attain the state of complete success or bliss: no fear-no grief, this expression has been used in the Quran to define the state of righteousness or ultimate state of success or “salvation” or “nirvana” of a human being.]

2: 39

Asad but those who are bent on denying the truth and giving the lie to Our messages –they are destined for the fire, and therein shall they abide.

Pickthall But they who disbelieve, and deny our revelations, such are rightful owners of the Fire. They will abide therein.

Transliteration Wallazina kafaru_ wa kazzabu_ bi a_ya_tina_ ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).

[Ali’s notes: 56 Note the transition from the plural "We" at the beginning of the verse to the singular "Me" later in the same verse God speaks of Himself usually in the first person plural "We" it is the plural of respect and honor and is used in human language in Royal proclamations and decrees. But where a special personal relationship is expressed the singular, "I" or "Me" is used Cf. xxvi. 52, etc. (2.38)

57 But if the soul, in spite of the Oft-Returning Mercy of God, rejects the higher light and goes on sinning against that light, the inevitable consequence must be the spiritual Fire. It is not merely a fortuitous incident. As his rejection was deliberate and definite, so the consequences must be of an abiding character. (2.39) ]

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15. Surah Al Hijr

The Quranic Text & Ali’s Version:

وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ ﴿٢٦﴾   

15: 26.  We created man from sounding clay, from mud molded into shape;

C1966. Salsal.- dry clay which produces a sound, like pottery. Cf. 55:14.

Taking verses 26 and 29 together, I understand the meaning to be:

-        that man's body was formed from wet clay molded into shape and then dried until it could emit sound;

-        that it was then further fashioned and completed;

-        that into the animal form thus fashioned was breathed the spirit from Allah, which gave it a superiority over other Creation: and

-        that the order for obeisance was then given.

Other Versions:

15: 26 And, indeed, We have created man out of sounding clay, out of dark slime transmuted - (note 24:…To my mind, we have here description of the primeval biological environment out of which the sounding clay – the matrix, as it were-of man’s physical body has evolved in accordance with God’s plan of creation.)

7. [al-Araf, Mecca 39]

The Quranic Text & Ali’s Version:

وَيَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ ...

7: 19. O Adam!

dwell thou and thy wife in the garden,

C1003. Now the story turns to man. He was placed in the Garden of innocence and bliss, but it was Allah's Plan to give him a limited faculty of choice.

All that he was forbidden to do was to approach the Tree, but he succumbed to Satan's suggestions. (R).

... فَكُلاَ مِنْ حَيْثُ شِئْتُمَا...

and enjoy (its good things) as ye wish:

C1004. Enjoy: literally, "eat."

Cf. the meaning of taama in 6:14, n. 847 and akala in and 5:66, n. 776.

...وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ ﴿١٩﴾

but approach not this tree, or ye run into harm and transgression."

فَوَسْوَسَ لَهُمَا الشَّيْطَانُ ...

7: 20. Then began Satan to whisper suggestions to them,

C1005. The transition from the name "Iblis" to the name "Satan" is similar to that in 2:36, where it is explained in n. 52.

... لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِن سَوْءَاتِهِمَا...

bringing openly before their minds all their shame that was hidden from them (before):

C1006. Our first parents as created by Allah (and this applies to all of us) were innocent in matters material as well as spiritual. They knew no evil. But the faculty of choice, which was given to them and which raised them above the angels, also implied that they had the capacity of evil, which by the training of their own will, they were to reject.

They were warned of the danger. When they fell, they realized the evil. They were (and we are) still given the chance, in this life on a lower plane, to make good and recover the lost status of innocence and bliss.

...وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَـذِهِ الشَّجَرَةِ...

he said

"Your Lord only forbade you this tree,

...إِلاَّ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ ﴿٢٠﴾

lest ye should become angels or such beings as live for ever."

وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ ﴿٢١﴾

7: 21. And he swore to them both, that he was their sincere adviser.

فَدَلاَّهُمَا بِغُرُورٍ...

7: 22. So by deceit he brought about their fall:

...فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَاتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ...

when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies.

...وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِ...

And their Lord called unto them:

"Did I not forbid you that tree,

...وَأَقُل لَّكُمَا إِنَّ الشَّيْطَآنَ لَكُمَا عَدُوٌّ مُّبِينٌ ﴿٢٢﴾

and tell you that Satan was an avowed enemy unto you?"

قَالاَ ...

7: 23. They said:

قَالَ اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ...

7: 24. (Allah) said:

"Get ye down, with enmity between yourselves.

...وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ ﴿٢٤﴾

On earth will be your dwelling-place and your means of livelihood, for a time."

قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ ﴿٢٥﴾

7: 25. He said:

"Therein shall ye live, and therein shall ye die;

but from it shall ye be taken out (at last)."

C1007. Cf. this whole passage about Adam with the passage in 2:30-39, and with other passages in subsequent Surahs. In places the words are precisely the same, and yet the whole argument is different. In each case it exactly fits the context.

In Surah 2, the argument was about the origin of man. Here the argument is a prelude to his history on earth, and so it continues logically in the next section to address the Children of Adam, and goes on afterwards with the story of the various prophets that came to guide mankind.

Truth is one, but its apt presentment in words shows a different facet in different contexts.

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا...

7: 26. O ye children of Adam!

We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you,

C1008. There is a double philosophy of clothes here, to correspond with the double signification of verse 20 above, as explained in n. 1006.

Spiritually, Allah created man "bare and alone" (6:94): the soul in its naked purity and beauty knew no shame because it knew no guilt: after it was touched by guilt and soiled by evil, its thoughts and deeds became its clothing and adornments, good or bad, honest or meretricious, according to the inner motives, which gave them colour.

So in the case of the body: it is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they are the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues. (R).

...وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ...

but the raiment of righteousness, that is the best.

...ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿٢٦﴾

Such are among the signs of Allah, that they may receive admonition!

يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ...

7: 27. O ye children of Adam!

let not Satan seduce you, in the same manner as he got your parents out of the garden,

C1009. That is, by fraud and deceit, - by putting you off your guard and telling lies.

Adam's story here becomes an introduction to the later religious history of mankind: 7:20-22. In the Garden, Satan's deceit stripped off their raiment of honour and innocence.

In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness.

...يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا...

stripping them of their raiment, to expose their shame:

...إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ...

for he and his tribe watch you from a position where ye cannot see them:

...إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ ﴿٢٧﴾

We made the evil ones friends (only) to those without faith.

وَإِذَا فَعَلُواْ فَاحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَا آبَاءنَا وَاللّهُ أَمَرَنَا بِهَا...

7: 28. When they do aught that is shameful, they say:

"We found our fathers doing so;" and

"Allah commanded us thus":

...قُلْ إِنَّ اللّهَ لاَ يَأْمُرُ بِالْفَحْشَاء...

say:

"Nay Allah never commands what is shameful:

...أَتَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ ﴿٢٨﴾

do ye say of Allah what ye know not?"

Other Versions:

7: 19

Asad And [as for you], O Adam, dwell you and your wife in this garden, and eat, both of you , what ever you may wish; but do not approach this one tree, lest you become evildoers!”

Pickthall And (unto man): O Adam! Dwell thou and thy wife in the Garden and eat from whence ye will, but come not nigh this tree lest ye become wrong-doers.

Transliteration Wa ya_ a_damuskun anta wa zaujukal jannata fakula_ min haisu syi'tuma_ wa la_ taqraba_ ha_zihisy syajarata fataku_na_ minaz za_limin(a).

[[ Ruby’s note – Selecting what is prohibited is God’s prerogative not man’s. This I think is conveyed through this allegorical story. Why this particular tree was prohibited an explanation was not given deliberately to covey this prerogative. God is the law-maker and giver and He alone is the Creator of everything therefore he may or may not give explanation. This is an allegory of human tendency of being distracted from God’s command and lured by false attractions to disobey God’s commands. ]]

[[ Asad note 13 – see 2:35 and 20:120, as well as the corresponding notes.]]

7: 20

Asad Thereupon Satan whispered unto the two with a view to making them conscious of their nakedness, of which they had been unaware; and he said: “Your Sustainer has but forbidden you this tree lest you two become angels, or lest you live forever.”

Pickthall Then Satan whispered to them that he might manifest unto them that which was hidden from them of their shame, and he said: Your Lord forbade you from this tree only lest ye should become angels or become of the immortals.

Transliteration Fa waswasa lahumasy syaita_nu liyubdiya lahuma_ ma_ wu_riya'anhuma_ min sau'a_tihima_ wa qa_la ma_ naha_kuma_ rabbukuma_ 'an ha_zihisy syajarati illa_ an taku_na_ malakaini au taku_na_ minal kha_lidin(a).

[[ Ruby – The sin that is committed here by Adam and Eve is not trusting the inherent good in complying with God’s command. Not eating the fruit of a tree is a deprivation of a bodily urge but this deprivation is good for the ultimate welfare of a human being. When asked of this deprivation it should be complied for the greater and longer interest of a person. This is the implied narrative of this allegory.]]

7: 21

ASAD And he swore unto them, ‘Verily, I am of those who wish you well indeed!”

Pickthall And he swore unto them (saying): Lo! I am a sincere adviser unto you.

Transliteration Wa qa_samahuma_ inni lakuma_ laminan na_sihin(a).

[[ Ruby’s note – It indicates that in the course of human affairs the parties who help bring evil ideas and insinuation often pose as friends and well-wishers. ]]

7: 22

Asad and thus he led them on with deluding thoughts. But as soon as the two had tasted [the fruit] of the tree, they became conscious of their nakedness; and they began to cover themselves with pieced-together leaves from the garden. And their Sustainer called unto them: “Did I not forbid that tree unto you and tell you, ‘Verily, Satan is your open foe?”

Pickthall Thus did he lead them on with guile. And when they tasted of the tree their shame was manifest to them and they began to hide (by heaping) on themselves some of the leaves of the Garden. And their Lord called them, (saying): Did I not forbid you from that tree and tell you: Lo! Satan is an open enemy to you?

Transliteration Fadalla_huma_ bi guru_r(in), falamma_ za_qasy syajarata badat lahuma_ sau'a_tuhuma watafiqa_ yakhsifa_ni 'alaihima_ miw waraqil jannah(ti),wa na_da_huma_ rabbuhuma_ alam anhakuma_ 'an tilkumasy syajarati wa aqul lakuma_ innasy syaita_na lakuma_ 'aduwum mubin(un).

7: 23

Asad The two replied: “O our Sustainer! We have sinned against ourselves – and unless You grant us forgiveness and bestow Your mercy upon us, we shall most certainly be lost!”

Pickthall They said : Our Lord! We have wronged ourselves. If Thou forgive us not and have not mercy on us, surely we are of the lost!

Transliteration Qa_la_ rabbana_ zalamna_ anfusana_ wa illam tagfir lana_ wa tarhamna_ lanaku_nanna minal kha_sirin(a).

7: 24

Asad Said He: “Down with you [note 16], enemies unto one another, having on earth your abode and livelihood for a while:

Pickthall He said: Go down (from hence), one of you a foe unto the other. There will be for you on earth a habitation and provision for a while.

Transliteration Qa_lahbitu_ ba'dukum liba'din'aduww(un), wa lakum fil ardi mustaqarruw wa mata_'un ila_ hin(in).

7; 25

Asad there shall you live “ – He added – “and there shall die, and thence shall you be brought forth [Asad note 16}

Pickthall He said: There shall ye live, and there shall ye die, and thence shall ye be brought forth.

Transliteration Qa_la fiha_ tahyauna wa fiha_ tamu_tu_na wa minha_ tukhraju_n(a).

7: 26

Asad O children of Adam! Indeed We have bestowed upon you from on high [the knowledge of making] garments to cover your nakedness, and as a thing of beauty:

but the garment of God-consciousness is the best of all. Herein lies a message from God, so that man might take it to heart.

Pickthall O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.

Transliteration Ya_ bani a_dama qad anzalna_ 'alaikum liba_say yuwa_ri sau'a_tikum wa risya_(n), waliba_sut taqwa_ za_lika khair(un), za_lika min a_ya_tilla_hi la'allahum yazzakkaru_n(a).

7: 27

Asad O children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make the aware their nakedness. Verily, he and his tribe are lying in wait for you where you cannot perceive them!” Verily, we have placed [all manner of ] satanic forces near unto those who do not [truly] believe;

Pickthall O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that be might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.

Transliteration Ya_ bani a_dama la_ yaftinannakumusy syaita_nu kama_ akhraja abawaikum minal jannati yanzi'u 'anhuma_ liba_sahuma_ liyuriyahuma_ sau'a_tihima_, innahu_ yara_kum huwa wa qabiluhu_ min haisu la_ taraunahum, inna_ ja'alnasy syaya_tina auliya_'a lillazina la_ yu'minu_n(a).

[[ Ruby’s note – This story is allegorical to convey something much deeper in meaning. This cannot be in actuality because God does not punish one for another’s sin and failure, God does not pass the blame for generations. Why the generations of human being would pay for the failure of two people in the beginning, it does not make any sense as far as justice is concerned. However if these expressions are taken to extract deeper meanings these make sense. And this story in contradiction with these fundamental premises of the Quran. However, as a metaphor it addresses to entire humanity and conveys something of primary essence. First, disobedience to God’s moral law exposes one to evilness and becoming evil. The word “garment” is allegorical here because right after this expression the same word “garment’ is used for God consciousness [“ but the garment of God consciousness” is conveying this metaphor. ]]

[[ Ali’s notes - 1008 The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues. (7.26)

1009 That is, by fraud and deceit,-by putting you off your guard and telling lies. Adam's story here becomes an introduction to the later religious history of mankind: vii. 20-22. In the Garden, Satan's deceit stripped off their raiment of honor and innocence. In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness. (7.27)

7: 28

Asad and [so] wherever they commit a shameful deed, they are wont to say, : We found out forefathers doing it,” and ‘God has enjoined it upon us.”

Say: “Behold, never does God enjoin deeds of abomination. Would you attribute unto God something of which you have no knowledge?”

Pickthall And when they do some lewdness they say: We found our fathers doing it and Allah hath enjoined it on us. Say: Allah, verily, enjoineth not lewdness. Tell ye concerning Allah that which ye know not?

Transliteration Wa iza_ fa'alu_ fa_hisyatan qa_lu_ wajadna_ 'alaiha_ a_ba_'ana_ walla_hu amarana_ biha_, qul innalla_ha la_ ya'muru bilfahsya_'(i), ataqu_lu_na'alalla_hi ma_ la_ ta'lamu_n(a).

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15. Surah Al Hijr

The Quranic Text & Ali’s Version:

وَلَقَدْ خَلَقْنَا الإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ ﴿٢٦﴾   

15: 26.  We created man from sounding clay, from mud molded into shape;

C1966. Salsal.- dry clay which produces a sound, like pottery. Cf. 55:14.

Taking verses 26 and 29 together, I understand the meaning to be:

-        that man's body was formed from wet clay molded into shape and then dried until it could emit sound;

-        that it was then further fashioned and completed;

-        that into the animal form thus fashioned was breathed the spirit from Allah, which gave it a superiority over other Creation: and

-        that the order for obeisance was then given.

Asad’s Version:

15: 26 And, indeed, We have created man out of sounding clay, out of dark slime transmuted - (note 24:…To my mind, we have here description of the primeval biological environment out of which the sounding clay – the matrix, as it were-of man’s physical body has evolved in accordance with God’s plan of creation.)

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17. [al-Israa, Mecca 50 ]

The Quranic Text & Ali’s Version:

وَإِذْ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ ...   

17: 61.  Behold! We said to the angels: "Bow down unto Adam":

C2251. Cf. 7:11-18, which deals, as is the case here, with the temptation of the individual human soul, while 2:30-38 deals with the collective race of man through Adam. Arrogance, jealousy, spite, and hatred are the ingredients in the story of Iblis.

... فَسَجَدُواْ إَلاَّ إِبْلِيسَ...

they bowed down except Iblis:

...قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا ﴿٦١﴾

he said,

"Shall I bow down to one whom Thou didst create from clay?"

قَالَ أَرَأَيْتَكَ هَـذَا الَّذِي كَرَّمْتَ عَلَيَّ...   

17: 62.  He said,

"Seest Thou? This is the one whom thou hast honored above me!

...لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً ﴿٦٢﴾

If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway -- all but a few!"

C2252. The power of Evil (Satan) over man is due to man's limited free-will.

In other words man hands himself to Evil. As to those who loyally worship and serve Allah, Evil has no power over them.

This is expressly mentioned in verse 65 below, and in other places.

قَالَ اذْهَبْ ...

17: 63.  Allah said:

"Go thy way;

C2253. The power of Evil is summarily dismissed, but not without a clear warning.

"Do thy worst; if any of them misuse their limited free-will and deliberately follow thee, they must take the consequences with thee; all of you must answer according to your personal responsibility."

... فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاء مَّوْفُورًا ﴿٦٣﴾

if any of them follow thee, verily Hell will be the recompense of you (all) -- an ample recompense.

وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ ...

17: 64.  "Lead to destruction those whom thou canst among them,

C2254. "Do thy worst; but ye are both warned that that path leads to destruction."

... بِصَوْتِكَ...

with thy (seductive) voice;

C2255. Evil has many snares for mankind. The one that is put in the foreground is the voice,

-        the seductive personal appeal, that "makes the worse appear the better part".

...وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ...

make assaults on them with thy cavalry and thy infantry;

C2256. The forcible assault of Evil is next mentioned under the metaphor of cavalry and infantry.

It is when cajolery and tempting fair-seeming seem to fail that an attack is made in force with weapons of violence, of all kinds, like the different arms in an organized army.

...وَشَارِكْهُمْ فِي الأَمْوَالِ وَالأَوْلادِ وَعِدْهُمْ...

mutually share with them wealth and children; and make promises to them.

C2257. If the first assaults are resisted. Evil has other weapons in its armoury.

-        Tangible fruits are dangled before the eyes, ill-gotten gains and children of sin, that follow from certain very alluring methods of indulgence in passions.

-        Or it may be children dedicated to sin or worldly gains, etc. And then there are all kinds of promises for the future.

...وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا ﴿٦٤﴾

But Satan promises them nothing but deceit.

C2258. This is a parenthetical clause inserted to show up what the promises of the Satan are worth.

إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ...   

17: 65.  "As for My servants, no authority shalt thou have over them."

C2259. This verse should be read along with the two preceding ones to complete their meaning. Evil has no power except over those who yield to its solicitations.

...وَكَفَى بِرَبِّكَ وَكِيلاً ﴿٦٥﴾

Enough is thy Lord for a Disposer of affairs.

C2260. As Evil has no authority over the sincere servants of Allah, they should put their trust completely in Him. For He is All-Sufficient to carry out their affairs, and by His grace, to save them from all harm and danger.

Other Versions:

17: 61

Pickthall And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?

Transliteration Qa_la ara'aitaka ha_zal lazi karramta 'alayya la'in akhkhartani ila_ yaumil qiya_mati la'ahtanikanna zurriyyatahu_ illa_ qalila_(n).

17: 62

Pickthall He said: Seest Thou this (creature) whom Thou hast honored above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.

Transliteration Qa_la-zhab faman tabi'aka minhum fa inna jahannama jaza_'ukum jaza_'am maufu_ra_(n).

17: 63

Asad [God] answered: “Go! But as for such of them as shall follow you – behold, hell will be the recompense of you [all]’ a recompense most ample!

Pickthall He said: Go, and whosoever of them followeth thee--lo! Hell will be your payment, ample payment.

Transliteration Wa-stafziz man-istata'ta minhum bi sautika wa ajlib 'alaihim bi khailika wa rajilika wa sya_rik-hum fil amwa_li wal aula_di wa 'idhum, wa ma_ ya'iduhumusy syaita_nu illa_ guru_ra_(n).

17: 64

Asad Entice, then, with your voice such of them you can, and bear upon them with all your horses and all your men, and be their partner in worldly goods and children, ………

Pickthall And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.

Transliteration Inna 'iba_di laisa laka 'alaihim sulta_n(un), wa kafa_ bi rabbika wakila_(n).

17: 65

Asad “Behold, you shall have no power over My servants: for none is as worthy of trust as your Sustainer.”

Pickthall Lo! My (faithful) bondmen--over them thou hast no power,--and your Lord sufficed as (their) guardian.