Saturday, 10 January 2015

Special Creation of Adam

    The Divine declaration that ‘innija‘elun fil ardhe khalifah’ is refuting the evolutionary theory altogether. Many other Qur’ānic verses validate this statement.

    And (call to the mind) when your Lord said to the angels: “I am about to create a human being from old (and) black stinking, sounding clay. [9]

    Here the interpretation of ‘innīja‘elun fil ardhe khalifah’ is being made with the words ‘inni Khaliq un basharan’. In this way the creation of that particular ‘vicegerent’ is narrated. The word ‘bashar’ is used for both singular and plural in the Qur’ān. For plural it is used as:

    But (the fact is that) the (creatures) whom Allāh has created, you (too) are a mortal creature from (among) them (that is, you are like other human classes). [10]

    Their messengers said to them: though, we are (in our mortal self) only but human like yourselves. [11]

    And for singular the word ‘bashar’ is used as:

    And they (after seeing instantly) said: Allāh preserve us! No mortal is this.”’ [12]

    For they said: what! A man; a solitary one from among ourselves! Shall we follow such a one? [13]

    Thus one single man is inferred from the Qur’ānic words ‘inni Khāliqun basharan’. The forthcoming verse confirms this statement:

    So when I have fashioned his (outward) form in perfect proportion and breathed into (the innermost nature of this mortal) frame my own (light-diffusing) spirit, fall you down before him in prostration. [14]

    Here both the pronouns used in sawwaituhū and nafakhtu fīhī are singular and masculine which confirm the statement that only one person is being mentioned and not many. The following verses of surah Sa‘ad reinforce the same statement:

    And (call to the mind) when your Lord said to the angels: I am about to create man from clay. So when I have fashioned his (outward) form in perfect proportion and breathed into (the innermost nature of this mortal) frame my own (light diffusing) spirit, fall you down before him in prostration. [15]

    This Qur’ānic statement is, therefore, rejecting the theory of evolution altogether. It is pointing out the creation of man from clay and not from unicellular organisms or other animals. Otherwise, the word dābbah would be used instead of tīn. Another noteworthy point is that the aforesaid Qur’ānic statement is a dialogue between God Almighty and the angels in the occasion of Adam’s creation. And all the species of the world had been emerged till that time as is clear from the following Qur’ānic verse.

    And He taught Adam the nature of all things. [16]

    So on the occasion when all the animals and vegetables had been appeared, the Divine statement is a clear substantiation of Adam’s creation from clay.




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