In this part of the article titled “The Infallibility of the Prophets and The Imams”, we shall discuss the sin attributed to Prophet Adam (a.s) and some other Prophets.
Did Adam and Eve (a.s) Commit a Sin?
Let us look at the phrases used for the first man and the first Khalifa of Allah, Prophet Adam (PBUH). Qur’an describes in several places how he was advised by Almighty Allah not to go near a certain tree when he was in heaven and how Satan deceived Adam and his wife Eve (Hawwa) through his false oath and how Eve, becoming convinced of his truth, persuaded Adam; and how he, inadvertently, ate from that tree, and then they were sent to the Earth.
This is the gist of those narratives. First of all, Qur’an clearly says that Adam was created as Khalifa (the vicegerent) of Allah on the Earth. Almighty Allah before the creation of Adam says to His angles:
“When your Lord said to the angels, ‘Indeed I am going to set a viceroy on the earth,’ they said, ‘Will You set in it someone who will cause corruption in it and shed blood, while we celebrate Your praise and proclaim Your sanctity?’ He said, ‘Indeed I know what you do not know” (2:30).
Adam before being sent to Earth was put in Paradise. It must be accepted that paradise was not his permanent place of residence, because, even before his creation, he was destined to come to earth as mentioned.
Secondly, according to Islamic Shariah, every order is not obligatory. There are two kinds of orders: Obligatory and Recommended.
For instance, to pray five times a day, and orders to pray 11 rakats (Unit of Prayers) after midnight. Every Muslim knows well that the first is obligatory, while the second is desired and recommended but not obligatory. In the same way, there are some restrictions which are compulsory, while others are not so. A Muslim is forbidden to drink wine, and also he has been forbidden to eat with his left hand. The first is Haram (Restrictly forbidden), while the other is (Undesirable) but not Haram. So, the restriction against going near a certain tree does not necessarily mean that it was Haram to go near it. But, It was Undesirable meaning that it was better not to eat the fruit of the tree.
Thirdly, the place where man is to be tested by the rules of Shariah is this world, not Paradise. Man is sent here so that his worth may be tested. After that test, the successful person will be sent to paradise to enjoy the Grace of Allah. There will be no test there. The examination is here in this world. Answers are to be written here, not in Paradise. Paradise is the prize of success in the Divine examinations.
Therefore, any order given in heaven must be, by nature of the place, of an advisory nature, not an obligatory command. If we go against the advice of a wise person, we may put ourselves into inconvenience and trouble; but surely it cannot be said that we committed a crime. The result will be a loss for us and that’s all.
The Qur’anic Verses About Adam
Now let us examine some verses of the Qur’an about Prophet Adam one by one:
(1) The Qur’an says: “We said, ‘O Adam, dwell with your mate in paradise and eat thereof freely whencesoever you wish, but do not approach this tree, lest you should be among the wrongdoers” (2:35) and (7:19).
The word used is wrongdoers (Dhalemeen), which is derived from wrongdoing (Dhulm). The word Dhulm (wrongdoing) in Arabic means:
1. to misplace a thing;
2. to come to harm;
3. oppress;
4. to make haste before time.
As the word ‘Dhulm’ has at least 4 meanings, when it is used for a prophet and khalifa (the Successor) of Allah that must be sinless) we can apply only those meanings which do not imply sin. If we take the meaning of ‘coming to haram(Forbidden)’, it is clear that Almighty Allah told Adam that if he went near that tree, he would put himself in trouble and hardship; but coming to harm is not a sin or crime.
We may apply, with equal force, the meaning of ‘making haste before time.’ In that case, it will mean that though Adam was destined ultimately to come on earth, but if he went near that tree, he would be sent there earlier and with much haste, it must be recognized that we have not invented any new meanings, but, at the same time, we have not declared Adam to be a sinner. One more note of explanation. ‘Sin’ is not the actual meaning of ‘Dhulm (wrongdoing).’ It is just because a sinner misplaces his faculties and misuses the power given him by Almighty Allah that he is called, metaphorically, ‘Dhalim’
(2) The Qur’an says: “Then did Satan make them slip from that (Garden) and get them out from the state (of felicity) in which they had been. “Then Satan caused them to slip from it, and he dislodged them from what [state] they were in; and We said, ‘Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time” (2:36).
The word used in the verse is ‘Azalla’ which literally means ‘made (someone) slip.’ It is used, metaphorically, for mistakes and sin. But the metaphorical meaning is not the real meaning. Therefore, we may safely translate it as Adam and Eve were sent from a high place to the Earth, as the word in the next sentence (go down) indicates, the word slip is more appropriate in this context.
(3) The Qur’an says: “Then Satan caused them to stumble from it, and he dislodged them from what [state] they were in; and We said, ‘Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time — Then Adam received certain words from his Lord, and He turned to him clemently. Indeed He is the All-clement, the All-merciful” (2:36-37).
Here the word used is “taba alaih”(He turned to him clemently). This verb is from (توبة) Tauba’ (repentance). Thus, the word, as is generally used, suggests some mistakes. But, the literal meaning of Tauba is ‘to return’. Using in a metaphorical sense, it will mean ‘Almighty Allah accepted Adam’s repentance’; but in a literal way, it will mean ‘Almighty Allah turned towards Adam (with His Grace and Mercy).’ In addition, why should not we translate it in this way? After all, actual meaning must have precedence over the metaphorical one.
(4) The arguments about the above verses become clear when we see the following verses in Sura 20th:
“We said, ‘O Adam! This is indeed an enemy of yours and your mates. So do not let him expel you from paradise, or you will be miserable – You will neither be hungry in it nor naked — You will neither be thirsty in it nor suffer from [the heat of] the sun” (20:117-119).
The word used is ‘Tashqua (you will be miserable). In Muslim books of sermons, it is used for disgrace in the eyes of Allah. Thus, many people are tempted to connect it with the so-called sin of Adam and his coming into disgrace. Actually, this word means ‘misery’. The spiritual meaning is just an allegory.
That is why Abdullah Yusuf-Ali translated it in these words: ‘so that thou art landed into misery’.
A strong proof of it is just in the following sentences where the food and shelter etc. have been mentioned- It is clear that Almighty Allah meant that if Adam did not remain on guard and allowed Satan to tempt him, Satan would put him out from heaven and he would remain in misery because upon Earth he would not get his needs provided for.
This list of the felicities of the Garden supports our view that the word ‘Dhulm’ used in the previous verse also means to come to Haram (Forbidden), not sin.
(5) The Qur’an says: “Thus did Adam disobey his Lord, and allow himself to be seduced.”
The words used are ‘asa’ and ‘Ghawa’. The literal meaning of ‘asa’ is ‘disobeyed’ and the literal meanings of ‘Ghawa’ are: 1) “Lost the way 2) became disappointed.
Disobedience is not necessarily a sin. Because if the order was of an advisory nature, its disobedience would not amount to sin-And it has been explained earlier that the orders in Paradise cannot be deemed as Wajib (Obligation) or Haram (Forbidden).
Now we may translate it safely: ‘Adam did not follow the advice of his Lord, and became disappointed, disenchanted.
Did Other Prophets Commit sins?
Prophet Moses is recorded in Qur’an as saying: (When Pharaoh rebuked him that he (Moses) had killed one Egyptian and that he was an ungrateful man) “He said, ‘I did that when I was astray.” (26:20).
Hence the word used is (Dhalleen: “astray”. It means:
1) To forget the way;
2) To wander and wonder;
3) To disappear in search of a thing, whether that thing be good or bad;
4) To go astray from the truth.
Prophet Muses (PBUH) had not killed the Egyptians intentionally. He wanted to prevent him from beating an Israelite. Prophet Muses (PBUH) hit him with his fist and he succumbed and died.
When Prophet Muses was sent by Almighty Allah to Pharaoh, Pharaoh reminded Muses of that action. Even by the standard of the worldly government, it was not murder. Still, Prophet Muses used the word “Dhalla”(astray) for himself. There is no need to suppose that he meant that at that time he was ‘On the wrong path.’ He merely says that he did not know his own strength before that time and was unaware that his one slap would kill that man.
There are three or four more references of this kind about other prophets. As I have given above all the meanings of the words used in those verses, you can apply your own judgment when searching for their meanings.
To leave the better thing
As mentioned before, there are two kinds of command of Allah in Islam. One kind is necessary to do and Obligation (Wajib). The kind of command is in a way that if the Muslim doesn’t perform the command will be punished but another kind is preferable to do which is named desirable (Mustahab). The second kind is preferable to do and is not necessary to do. It means that if a Muslim doesn’t perform the command won’t be punished and he doesn’t commit a sin.
If this was not a sin, as I have explained so far, then why Almighty Allah has used such strong words? There is a line of poetry in Urdu; which means: “Those whose place is higher, their difficulty is greater.” We, the ordinary men, may disregard the advice (not the order) of Almighty Allah several times in a day and it may not be counted against us. Why?
Because the moral or religious standard expected from us is not very exacting. But a prophet is the Vicegerent of Almighty Allah, he is nearer to Almighty Allah, he receives revelations and gets inspirations from Almighty Allah.
Almighty Allah wants him to be the model of perfection. Then if he does act in such a way which, though not a sin, is not in keeping with the high standard set for them, Almighty Allah uses the same words which are, ordinarily, used for common people who would have committed a sin. It is beneath their high prestige to ignore even a simple indication of the pleasure of Almighty Allah. It is not sin; but they should not do such acts which may, even apparently, resemble a sin.
And if they do such acts, it is called ‘Tark-ul awla’ (To leave the better thing). They have left the better way though have not gone astray. This word sums up the whole position. And these hard words serve another purpose also: that is to impress the minds of the believers that when a prophet is put to task in such a way for such a minor act which was not even a sin, how much should we strive to refrain from sins and mistakes. Anybody who will read Qur’an with open eyes will see that those narratives have always been used as examples in a sermon.
