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Humankind’s Origination from Adam and Eve
By: Allamah Sayyid Muhammad Husayn at-Tabataba'i
Question
Among the most troubling questions for educated believers is that of human creation. The Noble Qur’an expressly names Adam as the progenitor of the human race, emphasizing his creation from clay, whereas anthropologists, after years of research, have offered a variety of explanations regarding this question, none of which are compatible with the Qur’anic theory. The scientists’ views are based on many years of research on human and animal species. We hope you may enlighten us regarding this question.
Answer
Adam and his wife being the progenitors of the existing human race is an issue stated in the Qur’an in unequivocal terms and as such cannot be construed in any figurative way unless there be definitive proof to the contrary. The scientific views provided in regard to the question of the origin of the human race (such as human evolution from fish or monkeys) are merely theories that are meant for scientific purposes.
The most such theories can establish is that the existing human being is more perfect than his hypothetical origin, but this is alien to the question of the one’s evolution from the other, which is what the evolutionary theorists claim.13 But let me also add that the scientific theory that the human species has been around for millions of years is in no way at odds with the principal tenets of Islam.
Moreover, the fact that certain fossils belonging to millions of years back resemble the skeleton of the existing human being is no proof that they both belong to the same race. It is possible that Earth has passed through many cycles, each cycle having a distinct human race that became extinct at the end of that specific duration, being replaced after some time with another race of humanity. This hypothesis is corroborated by some hadiths that indicate that the existing human race constitutes the eighth human cycle on Earth.
Human Progress in Science and Other Fields
Question
Is human progress limited to scientific advancement or does it include other fields as well?
Answer
From the Islamic viewpoint, the perfection of the perfect human being is in his very existence. It affects every related field and all his existential properties, and it is accompanied by knowledge. Qur’anic verses articulate the highest state of human perfection at length; one such verse is the following: “There they will have whatever they wish, and with Us there is yet more.” Surah Qaf 50:35
The verses we have cited in these discussions should suffice to prove the point (although my ill health prevented me from expanding on the meaning of the cited verses). For a better understanding of the connection of the cited verses you may refer to “Al-Tafsir al-Mizan”.
The Meaning of the Prayer “[O God] Elevate His Status” Uttered In Tashahhud
Question
Islamic philosophers state that the perfect human being is he who has actualized “all that is generally possible for him.” And all Muslims unanimously agree that Muhammad was either the only perfect man or in the ranks of the perfect men. Considering this truth, what could be the purpose of uttering the prayer “[O God] elevate [Muhammad’s] status” in tashahhud?
Answer
The above prayer and similarly salawat are prayers to God whose acceptance by Him is certain. They are actually expressions of one’s satisfaction at God’s special favor to His messenger and beloved, Muhammad.
Additional Answers to Previous Questions
May God’s peace and blessings be upon you. Your second letter was received. I must express my most sincere gratitude for your blessings. In regard to the answers to your questions, you say that they are incomplete. Apparently, you did not consider the answers duly.
You write, “We desire the proof for immaterial beings for the guidance of corrupted youths who deny the existence of God and any supernatural being, whereas the provided answer presupposes God’s existence.”
The Question in hand is a philosophical one that has been demonstrated in many ways. The answer that I gave in the letter was based on the immateriality of our mental perceptions, which lack the general properties of matter—i.e., changeability and subjection to time and space. The second premise it to demonstrate the immateriality of the human soul by pointing out that one descries one’s self as an unchanging entity and that the immaterial mental perceptions come into existence through the soul.
Once this is proven, we may then continue to prove the immateriality of the efficient cause of the human soul by arguing that a cause must of necessity be existentially superior to its effect; material existence is existentially inferior to immaterial existence. This argument is a sound rational demonstration, in no way contingent on the presupposition of God’s existence. However, as you intend the answer for persons without advance education in philosophy, it must be rendered in an easier fashion, more acceptable to the general public.
You write, “The rational argument you have offered in the letter for the termination of prophethood is sufficiently cogent, but the cited Qur’anic verses are incapable of proving the point, for if there were to be a final religion after Islam, it would be a truth that would approach the present religion, whereas the verse in question (41:41-42) indicates that ‘falsehood cannot approach it’ [which leaves open the possibility of truth—that is, another Divine religion—approaching it, hence Islam not being the final Divine Dispensation].” The answer is, “falsehood” in the verse in question refers to any false statement, incompatible with the final religion of Islam, that may find its way into the Qur’an, and as such the verse does not imply, in any way, the possibility of another true Divine religion.
You write, “Tashri‘41 requires nothing more than conveying God’s message without contravention or error, which may be accomplished by simply an ‘adil messenger. Thus infallibility is not a necessary quality for a prophet. What is enweaved in the reality of the cosmic reality [takwin] is the Divine Dispensation and its conveyance, not the details of life. As such trivialities of life as the Prophet’s chitchat with his wife do not fall within the scope of Divine Dispensation; the Prophets’ infallibility in relation to such trivialities cannot be demonstrated by recourse to the cosmic reality [takwin].”
What is meant by “reality” is the realm of origination [ijad] and ontic existence. To acknowledge that the human being’s existence is willed by God, one must also accept that his existential properties—including his cosmic purpose and the way he must traverse to attain to that purpose (which must be indicated by God Himself, hence Revelation and prophethood)—are all incorporated by the cosmic reality [takwin].
Thus, it would be unreasonable to claim that Divine Dispensation alone is part of the cosmic reality, excluding the details of human existence and the practical need for preaching the Divine Dispensation from the matrix of cosmic reality and relegating them to the position of conventional and contractual issues.
To thus dissociate Divine Dispensation from the practical need to convey it is analogous to arguing that the human need for food is a reality while the particular instances of food consumption (e.g., “I need to eat rice” “Let me have some soup”) are illusions of the human mind. It is similarly unreasonable to contend that, although a prophet’s speech and conduct are factors that contribute to guidance, yet the quality of ‘idalah is sufficient to render a prophet an exemplar for the guidance of humankind. For, ‘idalah leaves open the possibility of committing minor or even major sins.
You further state, “It would not be injurious to the guidance of humankind if a prophet, in the secrecy of his home, backbites about others in chatting with his wife.” This is most astonishing. Is not the prophet’s wife one of the people whom should be guided? Or, would you differentiate between a major sin when committed secretly in the presence of one or two of one’s confidants and when committed publicly?
In a word, to consider the quality of ‘idalah, in lieu of infallibility, sufficient for a prophet would be to accept the possibility that a prophet may commit minor or even major sins in his speech or conduct, which is to say that he is vulnerable to violating the sanctity of his ministry in every matter of faith. This is at odds with the truth that the position of prophethood springs from the very reality of the cosmic order.
You write, “The prayer ‘[O God] elevate [the Prophet’s] status’ uttered during tashahhud unequivocally indicates the Prophet’s deficiency, which the prayer is intended to ameliorate. [Thus, the explanation furnished above to the effect that such prayers are only an expression of our heartfelt happiness for the Prophet’s spiritual perfection is unfounded.]” But I again reiterate that God has bestowed on the Noble Prophet the highest perfection possible for a contingent being [i.e., any being other than God]. Nevertheless, this bestowal in no way limits His omnipotence, for He is capable of taking away, at will, what He has bestowed: “…Say, ‘Who can avail anything against God should He wish to destroy the Messiah, son of Mary, and his mother, and everyone upon the earth…’” Surah al-Ma’idah 5:17
Hence, one may say that the prayer in question is to ask for the continuation of this Divine effusion. Prayer, even when in relation to a determined truth, is appropriate. Thus, it is true that the prayer in question is unequivocal regarding the Prophet’s imperfection; nevertheless, the imperfection at issue is the existential indigence inherent in all contingent beings.
The Relation of Spiritual Purification with Social Involvement
Question
In studying the history of Islam, one finds that the followers of Imam ‘Ali were of two temperaments from the point of view of social involvement. There were those who abandoned the turbulence of social upheavals to remain in seclusion, dedicating their life solely to reforming and purifying their soul. Uways al-Qarani and Kumayl were such figures. Of these men, some were martyred at the hands of the tyrants of the time and some lived a spiritual life until God embraced them at their natural death.
On the other hand, there were those followers of ‘Ali—prominent among them Malik al-Ashtar—who took up an active role in the public events of the time. This difference in attitude has also found manifestation in recent history. Men like Mulla Husayn Hamadani and his pupils pursued the first lifestyle, whereas such scholars as Muhammad Husayn Kashif al-Ghita’ engaged in a more social life. The question that this comparison raises is: should spiritual purification be sought in the midst of society or in a reclusive and isolated lifestyle? Which of the two methods is preferable and more effective in advancing the cause of Islam?
Answer
What we can say with certainty based on the Qur’an and the Sunnah is that the objective of worship in Islam is to advance in the stages of Divine Knowledge and to attain sincerity in worshipping God. This journey requires that we sever all attachments except our attachment to Him—inviolable is His Name. This is the path of perfection that Islam sets forth. It is so valuable that to succeed in attaining to even the lowest stages of this journey is a praiseworthy achievement.
“…Be wary of God with the wariness due to Him…” Surah Al ‘Imran 3:102
“So flee toward God. Indeed I am a manifest Warner to you from Him.” Surah al-Dhariyat 51:50
However, it must be pointed out that Islam is a social religion that rejects monasticism and isolation. It exhorts the believers to engage in spiritual purification, to strengthen their faith, and to enhance their knowledge of God, all in the midst of the society, while interacting with other people.
This was the approach that the devout Muslims of the early period of Islam—who had the privilege of living at the time of the Noble Imams and of receiving their guidance—embraced. Salman al-Farsi—who according to the Master of the Faithful possessed a very high degree of faith—is a good example; he was the governor of Mada’in for several years. Uways al-Qarani, the exemplar of Islamic piety, was martyred in the Battle of Siffin, fighting for the Master of the Faithful.
The Question of the Creation of the Universe
Question
Considering that God’s existence—Magnificent and Exalted is He—is infinite and that it pervades all space, even prior to the creation of the finite universe, how then did the universe come about? Was the universe created within the limits of God’s existence? That would be impossible. If, however, the universe was created beyond the limits of His Most Sacred Existence, it would be detached from Him; this would also be impossible. Another alternative that may be put forth—in Him do we seek refuge—is that His Existence is one and the same with other existents? But this entails the blasphemous theory of monism. So, the question is, how did God create the universe without it coming into conflict with His Sacred Existence?
Answer
Well, in the first place, the question is flawed. The question begins by assuming that God’s infinitude is a matter of space. It must be noted; however, that prior to creation of matter, there was no space. Second, the questioner incorrectly interprets God’s infinitude to mean that He is a limitless body, that He is composed of an infinitely large body that occupies all space, leaving no room for others. God’s Sacred Existence, however, transcends corporeality, materiality, and material dimensions.
Thus, space and time are meaningless in relation to His existence; He does not have an inside or an outside; neither is He within anything nor is He external to anything. Such relative concepts are properties of matter, and hence God’s creatures are not contained within Him, are not external to Him, and are not identical with Him. He is their Creator, and they His creatures.
Moreover, in describing God’s existence as infinite, we mean that it is not contingent on any prior condition. And in saying that He is with His creatures, we mean that His knowledge, power, and will encompass the cosmos, not that He shares the same space with them.
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