Part 33

will be brought near th em. They will come to Adam and say,

' 0 , our father! Open for us the Garden., He would say, ' Did

anything tum you out of the Garden other than the sin of your

father, Adam'?" (lj And he narrat ed the /wdeelh in fu ll. In thi s

there is strong and clear ev idence that it is Jannat AI-Ma'wa,

but there is room for argument.

Others sa id that the Garden in which Adam &r!!\ resided was

not Jannal AI-Khuld,(2) because he was enjoined therein not

to eat from that tree and beca use he slept therein , in addition

to which he was remo ved from it and Iblecs entered it. All of

these things negate the possibi lity that it could be Janna! Al-

Ma \va. This opinion was related on the authority ofUbayy Ibn

Ka ' b ,*, 'Abdu ll ah Ibn ' Abbas ,*, Wahb Ibn Munabbi h and

Th is opinion is (from) the lext of the Torah, wh ich is in the

hand s of the People of the Scripture and among those who

related the disagreement in thi s matter were Abu Muhammad

Ibn Hazm in AI-A1i1al WanNihal, Abu Muhammad Ibn

'Atiyyah in his Tals'eel', Abu 'Eesa Ar-Rummani in hi s Ta/seer

~ and he related from the .first jll/lllwor (earliest school of

thought) - AbuI-Qasim Ar-Raghib and AI-Qadi AI-Maward i

in his Ta/seer: he sa id: "They di sagreed regarding the Garden

ill whic h they (i.e. Adam ~ and Eve) had resided, hold ing two

opinions in the matter: one of them declared that it was Janna!

A/-Ma'lVa, whi le the other held lhal it was a Garden which

Allah had prepared for them and which He had made an abode

oftfial; they said that thi s was not Jannat AI-Kllulel, which He

(I) Narrated by Muslim (195).

(2) Jannat AI-Kllllld: The Eternal Garden.

IV/wI J-hls /Jeell Said Regardillg rhe Creatio N f!f Admll

had made as th e abode of recompe nse. Those who sa id thi s

disagreed as to its locati on: one o pi nion he ld that it was in the

heaven, because A ll ah sent th em down from it. Th is was the

opin ion orAl-Hasan. The other opinion staled that it was on the

Earth , because A ll ah tried the m the rein, by fo rbi dd ing them to

eat fro m the tree, wh il e a ll owing them to eat from the others.

T his was the op ini on of Ibn Yahya. T his took place after Iblccs

was commanded to prostra te Adam ~ - and All<dl knows

better rega rding the trut h of this.

This is what he said and it implies three opinions; and I

sense from his wo rds th at he was undecided in the malle r.

Abu 'A bdu llah Ar-Razi related four opi ni ons in his Tafsee}'

rega rding th is question: three wh ich were recorded by AI -

Maward i and the fourth was waq[, i.e., refusal or inab ility

to a rrive at a conclus ion as to whic h is the strongest. But he

preferred the firs t o pin ion. And A llah knows better.

( Then Slwilw/ (Satan) made them slip the refrom . ) (Soorall

AI-Baqarah 2:36) T hat is, from Paradi se ( and got them out

fro m that in which they wcre. ) (Soorall AI-Baqarah 2:36)

ThaI is, fro m the ease, pl e nty an d happiness (of Parad ise) to the

abode of toi l, excrti on and diffi cu lty. T hi s was because of what

Sa ta n had whispcred to the m and made them seem att ractive to

the ir hearts, as A ll ah, Most High, says, ( Then ShaiICIIl (Satan)

w hispered suggestion s to th cm both in order to uncover that

whic h was hidden from them ofthcir pri vate parts (before); he

sa id, "Your Lord did not forb id yo u thi s tree save you should

become ange ls or become of the immortals' ." ) (SoOl-all Al-

He said that A llah on ly fo rbadc them from ea ti ng fro m Ihis tree

because by doing so they would becomc angels or immortals.

Thai is, if yoll both ca t fro m it, you w ill become thus .

Wltat Has Beell Said Regarding 'he Crea/iol/ a/Adam 155

( And he (Slwilan {Satan)) swore to th em both, ) (Soora"

AI-A '1'0[7:2 1) That is, he swore to them that he was speaking

the truth with regard to his clai m co ncerning the tree . ( Then

Slraitan (Satan) whispcred to him, say in g : '0, Adam ! Shall

I lead you to the Tree of Eternity and to a kingdom that wi ll

nevcr waste away '?" ) (Saa ra" Ta Ha 20: 120) That is, shall

I guide you to a tree whi ch, if you cat from it, you will attain

eternity in the ease in wh ich yo u are now and you will continue

in a ki ngdom that will never end? But this was deception ,

falsehood and the exact opposite of the tnuh .

( So he mi sled them with deception. Then, when they tasted

of the tree, thai which was hidden from th em of their sha me

(private parts) becamc man ifest to them and they began 10 sli ck

together the leaves of Paradise over themse lves (in order to

cover th eir shame). ) (Soora" AI-A 'ra[7:22) Thi s is like Hi s

Words: ( Then they bo th ale of the tree , and so their pri vate

parts appeared to them, and they bega n 10 stick on them selves

the leaves from Paradise for their covering. Thu s did Adam

disobey hi s Lord, so he wellt astray, ) (SoO/'ail Ta Ha 20 : 12 1)

Eve ate from the tree before Adam ~ and it was she who

urged Ada m ~ to eat from the tree. An d A lla h knows better.

Thi s is und erstood frolll the Jwdeetlr narrated by A I-Bukhari

on th e aut hority of Abu I-I urairah 4 , w ho reported from the

Prophet ~ that he said " But for the Children of Isra 'eel, mcat

would not dccay, and but for Hawwa (Eve), wives wou ld neve r

betray thei r husbands. " ( I )

Ibn Ab i Hatim narrated on the authority of Ubayy Ibn Ka ' b

..tc tha t he said, "All ah created Ada m &i9 as a tall man , with

abundan t hair on hi s head, as ifhe was a tall dal e palm. When

( I) Narrated by Al-Bukhari (2330).

156 1I 'lulI 11m' /Jee" Said [("gar";,,!; 111(' ( 'fl'flfhm II/Ada/ll

/() ~ he tasted the (fruit from ) tree, hi s clothin g fel1 fi'olll him and the

a'c .fir st thing that appeared fi'om him was hi s gen ital s and whe n

l..5 he looked at them . he began to run throug h the Ga rden, hi s

~ ~ 'f hair was caug lll by <l tree and he struggled w ith it. Th en the

'r b8 Most Benefice nt , th e Almi ghty. the All-Powe rful call ed hi m.

2 ,~'8 saying, ' 0 , Ada m! Arc you nccing from Me?' When he heard

o JSk. the Words of the Most Beneficent , he said, ' 0 , My Lord! No !

I~ ~ ~ But ( I ran) out of embarrassment (at my naked state),." II)

Ath-Thawri repo rted o n th e authority of 'A bdullah Ibn

.., 'A bbas 4 thai he said regard ing the Words or

A ll ah , Most

~~ Hi gh , ( They bega n to stick togethe r the leaves of Parad ise

;V over them se lves ( in o rde r to cove r the ir shame). ) (Soo rah Al-

A '1'(1/7:22) - "The lea ves were those of the fi g tree." T he isnad

Jl is authent ic up 10 him. BUI it appears as ifil was take n from the

J V! People of the Scripture and the apparent mean in g o f the Verse

necess itates a more gcn era l mea ning. But if we accept iL, it

docs no hann - a nd A ll ah knows bett er.

( (A ll ah) sa id , 'Get dow n, aile o f YOli an encmy 10 the

o ther ( i.e. Ada m, Il awwa . and Slwitall, etc.). 011 Ea rth w ill

be a dwell ing placl.! for you and <I n c njoymc nt - for a ti me· ...

(SoO/·oil AI-A ·ro( 7:24) This address is to Adam ~ , Eve

and Iblees. It wa s al so sa id that a serpent wa s wit h them and

th ey were cOlllmandcd to go down fro l11 Parad isc w hil e they

wc rc in a slatc of mutual hostilit y and warfare. Th e inclusion

of the serpent with them is suppo rted by the authcntic hadeel"

narrated from the Messenge r of A ll a h ~ , in which it was stated

that he orde red th e killing of serpen ts, say ing, "We ha ve IlOt

made peace w ith thcm since wc (first) fough t wi th th em," (2)

( I) Ibn 1\;tiar ascribed it in f'alil AI-Btlri (6/367) to Ibn Abi Ii alilll and he said

Ihal its chain of narralors is JIll,WIII (sound).

(2) This hadeerh is Jws(llI-sail(!eil and it was narralcd by Abu Dawood (5248)

II'hlll lias Been Said Regardillg 'lie en/alioll o(AdoJ/l [57

As lo r Hi s Words in Soorah 'I'll !-Ia: ( (A llah) sa id. 'Get you

down (from Parad ise to the Eanh). both Of'YO lI. toge th er. some

of YOLI a re an enemy 10 others" ," ) (Soorah To I-fa 20: (23),

it is a cO lllma nd \0 Adam ~ and [bl ees and th e ir respecti ve

offspri ng that Ihey will remain in a state of mu tual hostil ity

forever; an d Adam ~ was foll owed by Eve, whi le Iblees was

foll owed by the serpent.

It was a lso sa id th at it was a comm and to a ll of th em in

the dual form , li ke th e Word s o f I-lim, Most Hi gh: ( And