53. The reiteration of this statement is significant. We have been told above
that Adam repented and that his repentance was accepted by God. This means that
the stain of sin was washed away and therefore no stain remained
On the contrary, God not only accepted Adam's repentance but also honoured him
by endowing him with prophethood so that he might he able to direct his children
correctly. The repetition of the order to leave Paradise and go down to earth
is aimed at driving home the point that earth was not created as a place of
punishment for man. On the contrary, man was put on earth to serve as God's
vicegerent there. It was only to test man and thereafter to equip him for the
performance of God's vicegerency that man was placed temporarily in Paradise.
See also( n. 48 above.)
54. Ayat is the plural of ayah which means a 'sign' or 'token' which directs one to something important. In the Qur'an this word is used in four different senses. Sometimes it denotes a sign or indication. In certain other places the phenomena of the universe are called the ayat (signs) of God, for the reality to which the phenomena point is hidden behind the veil of appearances. At times the miracles performed by the Prophets are also termed ayat since they show that the Prophets were envoys of the Sovereign of the universe. Lastly, individual units of the Book of God are also called ayat because they point to the ultimate reality, and because the substantive contents of the Book of God, its phraseology, its style, its inimitable literary excellence are clear tokens of the attributes of the Author of the Book. The sense in which the word ayah has been used in a particular verse becomes evident from the context of its occurrence.
55. This is a permanent directive from God to mankind which is valid from
the beginning of life until the Day of Judgement. It is this which has been
mentioned earlier as God's covenant see (n. 31 above).
It is not for man to prescribe the way of life which his fellow human beings
should follow. In his double capacity as the subject and vicegerent of God,
man is required to follow the way of life prescribed by his Lord. There are
only two means of access to this way: either by direct revelation from God or
by following one to whom God has revealed guidance. Nothing else can direct
man to the way that enjoys God's approval and good pleasure. Resorting to any
other means in quest of salvation is not only fundamentally mistaken but tantamount
to rebellion.
The story of the creation of Adam and the origin of the human species occurs
seven times in the Qur'an, once in the verses just mentioned. For other references
see
(7: 11 ff),
(15: 26 ff).,
(17: 61 ff).,
(18: 50),
(20: 116 ff).,
(38: 71 ff). The story
also occurs in the Bible in Genesis 1, 2 and 3. A comparative reading of the
Qur'anic and Biblical versions will enable the perceptive reader to detect the
differences between the two.
The dialogue between God and the angels at the time of the creation of Adam
is also mentioned in the Talmud. This account lacks the spiritual significance
underlying the Qur'anic version. Indeed, the Talmudic version additionally contains
the following oddity: when the angels ask why men are being created, God replies
that they are being created so that good people may be born among them. God
refrains from mentioning the bad people lest the angels disapprove the creation
of man! (See Paul Isaac Hershon, Talmudic Miscellany, London, 1880, pp. 294