Qur'an: Comparative Study - 2:31
“WaAAallama adama alasmaa kullaha”
Saadia Malik
(The essay below is supposed to be an objective presentation of four scholars’ interpretation of the term, “WaAAallama adama alasmaa kullaha” in verse 2:31 of the Qur’an. An abrupt ending is somewhat inevitable given the author’s resolve not to bring in any subjectivity, and hence, any conclusion must be every reader’s own personal verdict.)
Asad translates verse 2:31 of the Qur’an as follows:
“All the names” are derived from the word ism, which Asad says, denotes peculiar recognition of what abounds us. To quote Lane, it is an expression “conveying the knowledge [of a thing]…applied to denote a substance or an accident or an attribute, for the purpose of distinction.” - a concept, in philosophical terminology.
Mawdudi affirms that man’s knowledge is manifested in his ability to assign names and definitions to all things, which in turn, define his wisdom. Thus, to teach Adam the “names of all things” establishes his “knowledge of all things”. Else, man would be found lacking, which he is not, in relation to all creatures.
Usmani goes a step further and offers that not only did Allah teach Adam the names of all things, he also specified the nature, specialty, benefits and harms of each one. All this expanse of knowledge was imprinted upon his heart, justifying superbly, thus, his caliphate on earth. All things were placed in front of the angels, who were then asked to demonstrate as much knowledge. In moments did they admit their weak candidacy for caliphate.
‘WaAAallama adama alasmaa kullaha’. Whose names did God teach Adam? Islahi brings to notice the three interpretations offered by exegetes: i) the names of all things (Asad, Mawdudi, Usmani), ii) the names of all angels or iii) the names of Adam’s progeny.
The second opinion has no support from within the Qur’an and hence, need not be taken up. As for the other two, the third one looks to be the most appropriate. Why?
1. The ‘Al’ in Al-Asmaa, if taken as a definition for Asmaa, immediately implies a specific connotation. In the context of the verse, this would mean that the name of some specific things were taught, and not just everything and anything.
2. Even the pronouns and gestures used in this verse for Al-Asmaa, are used in the Arabic language not for all things, but for special beings, possessing intellect and the ability to scrutinize. For instance: thumma AAaradahum AAala almalaikati (then He placed them before the angels), anbioonee biasmai haolai (Tell me the names of these if ye are right), ya adamu anbihum biasmaihim (O Adam! Inform them of their names), and falamma anbaahum biasmaihim (and when he had informed them of their names).
3. The purpose of this entire exercise was to address the fears and reservations of the angels. Their apprehensions could only be handled by introducing them to the creation that was to establish its sovereignty on earth. And hence, those introduced were, in fact, Adam’s progeny. The message to be conveyed was that if there would be many from among them to spread mischievousness in the land, there would also be many others from among them, who would walk the path of steadfastness, live the life of piety and spread the message of righteousness. These would be the Prophets and Messengers of Allah, as well as His other submitted servants. If some would abuse their power on earth, others would not only do justice to their responsibility, but also strive against the abuse, and invite their fellow beings to the Truth.
These three arguments taken together, establish a strong foothold. The next questions that come to mind are possibly: Where was this progeny at the time? How could it be brought forth as witness? The Qur’an answers:
When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful." (al-Araf:172)
This shows that before being sent into the world, Allah stood each one of us witness to His reality. The entire humanity affirmed to the Truth, the Straight Way. Islahi concludes that this gathering must also have been the subject of verse 2:31.
Saadia Malik
(The essay below is supposed to be an objective presentation of four scholars’ interpretation of the term, “WaAAallama adama alasmaa kullaha” in verse 2:31 of the Qur’an. An abrupt ending is somewhat inevitable given the author’s resolve not to bring in any subjectivity, and hence, any conclusion must be every reader’s own personal verdict.)
Asad translates verse 2:31 of the Qur’an as follows:
"And He imparted unto Adam, the names of all things; then He brought them within the ken of the angels and said: “Declare unto Me, the names of these [things], if what you say is true."
“All the names” are derived from the word ism, which Asad says, denotes peculiar recognition of what abounds us. To quote Lane, it is an expression “conveying the knowledge [of a thing]…applied to denote a substance or an accident or an attribute, for the purpose of distinction.” - a concept, in philosophical terminology.
Mawdudi affirms that man’s knowledge is manifested in his ability to assign names and definitions to all things, which in turn, define his wisdom. Thus, to teach Adam the “names of all things” establishes his “knowledge of all things”. Else, man would be found lacking, which he is not, in relation to all creatures.
Usmani goes a step further and offers that not only did Allah teach Adam the names of all things, he also specified the nature, specialty, benefits and harms of each one. All this expanse of knowledge was imprinted upon his heart, justifying superbly, thus, his caliphate on earth. All things were placed in front of the angels, who were then asked to demonstrate as much knowledge. In moments did they admit their weak candidacy for caliphate.
‘WaAAallama adama alasmaa kullaha’. Whose names did God teach Adam? Islahi brings to notice the three interpretations offered by exegetes: i) the names of all things (Asad, Mawdudi, Usmani), ii) the names of all angels or iii) the names of Adam’s progeny.
The second opinion has no support from within the Qur’an and hence, need not be taken up. As for the other two, the third one looks to be the most appropriate. Why?
1. The ‘Al’ in Al-Asmaa, if taken as a definition for Asmaa, immediately implies a specific connotation. In the context of the verse, this would mean that the name of some specific things were taught, and not just everything and anything.
2. Even the pronouns and gestures used in this verse for Al-Asmaa, are used in the Arabic language not for all things, but for special beings, possessing intellect and the ability to scrutinize. For instance: thumma AAaradahum AAala almalaikati (then He placed them before the angels), anbioonee biasmai haolai (Tell me the names of these if ye are right), ya adamu anbihum biasmaihim (O Adam! Inform them of their names), and falamma anbaahum biasmaihim (and when he had informed them of their names).
3. The purpose of this entire exercise was to address the fears and reservations of the angels. Their apprehensions could only be handled by introducing them to the creation that was to establish its sovereignty on earth. And hence, those introduced were, in fact, Adam’s progeny. The message to be conveyed was that if there would be many from among them to spread mischievousness in the land, there would also be many others from among them, who would walk the path of steadfastness, live the life of piety and spread the message of righteousness. These would be the Prophets and Messengers of Allah, as well as His other submitted servants. If some would abuse their power on earth, others would not only do justice to their responsibility, but also strive against the abuse, and invite their fellow beings to the Truth.
These three arguments taken together, establish a strong foothold. The next questions that come to mind are possibly: Where was this progeny at the time? How could it be brought forth as witness? The Qur’an answers:
When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful." (al-Araf:172)
This shows that before being sent into the world, Allah stood each one of us witness to His reality. The entire humanity affirmed to the Truth, the Straight Way. Islahi concludes that this gathering must also have been the subject of verse 2:31.
posted by Saadia @ 12:18 PM
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