Verses 34 to 38 of Surah Al-Baqarah, among the foundational verses of the Holy Quran, present a profound narrative on the creation of humanity, their position within the cosmic order, and their path towards perfection. These verses, expressed with brevity and depth, depict the stages of Adams creation, the prostration of the angels, the settlement in Paradise, the fall caused by Satans temptation, the descent to Earth, and the reception of words of repentance. This narrative not only elucidates the existential reality of mankind but also unveils the lofty objectives of the Quran in guiding humanity and outlining their route to spiritual and existential perfection. In this treatise, adopting a content-focused and developmental approach, these verses are analysed to clarify Quranic knowledge in a refined and scholarly language suited for expert audiences and academic environments. The structure of this work emphasises systematic organisation and comprehensiveness, arranged into thematic sections to simultaneously reach the depths of meaning and the ontological interconnections among the verses.
The exegesis of the Quranic verses is primarily divided into two approaches: the formalistic (structural) and the content-based approach. The formalistic approach, prevalent in many traditional commentaries, restricts itself to lexical, syntactical, and narrative analyses. This approach typically focuses on details such as grammatical rules, meanings of individual words, or narratives attributed to Israiliyat (Jewish traditions). For instance, discussions regarding the meaning of the particle "اذ" or the omission of the letter "هاء" in the word "زوجك" belong to this category. Conversely, the content-based approach centres on the lofty objectives of the Quran, truths of creation, and human perfection. Rather than engaging with formalistic issues, it explicates the deep and practical meanings of the verses, presenting the Quran as a source for guidance and knowledge production within academic circles.
Although formalistic discussions occasionally aid in understanding linguistic details, they hold less significance compared to the existential content of the verses. Many traditional commentaries, focusing on syntactical analyses or weak narrations, have overlooked the core truths of the verses. For example, debates about the difference between "زوج" and "زوجه" or the morphological meaning of "اذ" often result in mere verbosity or superstition. Such discussions neither facilitate deep comprehension of the verses nor do they contribute to scientific or religious resources. Therefore, it is recommended that these formalistic commentaries be archived and their study limited within religious educational systems to concentrate efforts on genuine, content-based knowledge production.
To present the Quran within academic settings, it is necessary to adopt a content-based and developmental approach. This approach, focusing on existential truths, the evolution of creation, and the chronological intervals of Quranic events, introduces the Quran as a social and scientific text. Scientific inquiries about the temporal spans of events or the realisation of the verses necessitate precise historical and existential analyses. This transforms the Quran from a solely religious text into an academic source for understanding the reality of humanity and the cosmos.
The distinction between formalistic and content-based approaches provides a framework for re-evaluating Quranic exegesis. The content-based approach, emphasising the lofty objectives of the Quran and clarifying creations realities, surpasses formalistic issues and introduces the Quran as a source for scientific production and guidance in academic environments. This perspective, by critiquing traditional commentaries and proposing archiving unnecessary discussions, paves the way for a deeper and more scientific understanding of the verses.
And when We said to the angels, Prostrate before Adam, they prostrated except for Iblis; he refused and was arrogant and was among the disbelievers.
This verse highlights a pivotal moment in human creation: the prostration of the angels before Adam. This act was not a physical gesture but a symbol of the elevated existential status of mankind due to their possession of the knowledge of the Names (Ilm al-Asma). Ibliss arrogance, being of the jinn species, was not merely disobedience to divine command but a denial of human existential capacities. The verse emphasises human superiority within creation and the role of the knowledge of the Names in their esteemed position.
And We said, O Adam, dwell, you and your wife, in Paradise and eat therefrom in abundance wherever you will, but do not approach this tree, lest you be among the wrongdoers.
This verse refers to the settlement of Adam and his spouse in Paradise, commanding free enjoyment of its blessings except for the forbidden tree. The command dwell (اسكن) and prohibition do not approach (ولا تقربا) are advisory, aiming to guide mankind towards perfection. The term زوجك refers to the spouse (Eve), with the omission of the letter هاء being a syntactical rule in possessive constructs. The direct address to both Adam and Eve (حيث شئتما، فتكونا) affirms their equality in responsibility and existence, thereby refuting patriarchal perspectives.
But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.
This verse refers to the slip of Adam and Eve through Satans temptation and their subsequent expulsion from Paradise. The expulsion was a consequence of their action and was carried out by Satan, whereas the first descent was a divine command for settlement on Earth. The phrase some of you are enemies to others indicates enmity among humans, Satan, and his cohorts. Earth, as the place for development, is provided with the necessary means for life for a designated period.
Then Adam received from his Lord words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful.
This verse refers to Adams receipt of words of repentance and Gods acceptance thereof. The knowledge of the Names, as an existential capacity, enabled man to repent and return to God. This capacity differentiates mankind from Satan, who lacks this defensive mechanism. The descent mentioned here is the descent of repentance, indicating Adams spiritual return to God.
We said, Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance will have no fear, nor will they grieve.
This verse addresses the second descent (earthly descent) and the divine promise of guidance. The address all of you includes Adam, Eve, their offspring, and even Iblis. Divine guidance is accessible to all beings, allowing even Iblis the possibility of repentance. The verses silence on the punishment of those opposing guidance underscores Gods mercy and emphasises hope for salvation.
Verses 34 to 38 of Surah Al-Baqarah provide a comprehensive narrative of human creation, their position in Paradise, slip, descent, and return to God. Emphasising the knowledge of the Names, the independent address to Adam and Eve, and the universality of divine guidance, these verses elucidate the truth of man as a being endowed with exalted existential capacities. The distinction between expulsion and descent and the advisory nature of the commands highlight divine wisdom in humanitys guidance.
The events narrated in these verses, from Adams creation to descent, unfolded over extended temporal spans, possibly hundreds or thousands of years. This process alludes to the gradual evolution of creation across various levels (Jabarut, Malakut, Nasut). The creation of beings, from angels to humans, is hierarchical and progressive and cannot be confined to mere hours or days. This perspective aligns with natural sciences and the philosophy of creation and necess
