10. These verses should he read in conjunction with (al-Baqarah 2: 30-9). The words in which the command to prostrate before Adam is mentioned may give rise to the misapprehension that it was Adam as such who is the object of prostration. This misapprehension should be removed by what has been said here. The text makes it very clear that prostration before Adam was in his capacity, as the representative of all mankind and not in his personal capacity.

The successive stages of man's creation mentioned in the present verse ('We initiated your creation, then We gave you each a shape'), means that God first planned the creation of man, made ready the necessary materials for it, and then gave those materials a human form. Then, when man had assumed the status of a living being, God asked the angels to prostrate before him. The Qur'an says: And recall when your Lord said to the angels: 'I am about to create man from clay. When I have fashioned him (in due proportion) and breathed into him of My spirit then fall You down in prostration before him' (Sad 38: 71-2).

Mention has been made in these verses, though in a difterent way, of the same three stages of creation: man's creation from clay; giving him a proportionate human shape; and bringing Adam into existence by breathing into him God's spirit. The following verses also have the same import:

And recall when your Lord said to the angels: 'I am about to create man, from sounding clay moulded into shape from black mud. When I have fashioned him (in due proportion) and breathed into him of My spirit, fall you all down in prostration before him' (al-Hijr 15: 28-9).

It is quite difficult for one to appreciate fully the details of the origin of man's creation. We cannot fully grasp how man was created out of the elements drawn from the earth; how he was given a form and a well-proportioned one at that and how God's Spirit was breathed into him. It is quite obvious, though, that the Qur'anic version of man's creation is sharply at odds with the theory, of creation propounded by Darwin and his followers in our time. Darwinism explains man's creation in terms of his evolution from a variety of non-human and sub-human stages culminating in homo sapiens. It draws no clear demarcation line that would mark the end of the non-human stage of evolution and the beginning of the species called 'man'. Opposed to this is the Qur'anic version of man's creation where man starts his career from the very beginning as an independent species, having in his entire history no essential relationship at all with any non-human species. Also, man is conceived as having been invested by God with full consciousness and enlightenment from the very start of his life.

These are two different doctrines regarding the past of the human species. Both these doctrines give rise to two variant conceptions about man. If one were to adopt the Darwinian doctrine, man is conceived as essentially a species of the animal genre. Acceptance of this doctrine leads man to derive the guiding principles of his life, including moral principles, from the laws governing animal life. Given the basic premises of such a doctrine, animal-like behaviour is to be considered quite natural for man. The only, difference between man and animal lies in the fact that animals act without the help of the tools and instruments used by humans, and their behaviour is devoid of culture.

Were one to accept the other doctrine, man would be conceived as a totally, distinct category. Man is no longer viewed simply as a talking or gregarious animal. He is rather seen as God's Vicegerent on earth. What distinguishes man from other animals, according to this doctrine, is not his capacity to speak or his gregariousness but the moral responsibility and trust with which he has been invested. Thus, one's whole perspective with regard to man and everything relating to him is changed. Rather than looking downwards to species of being lower than the human, man will turn his gaze upwards. It is claimed by some that however dignified the Qur'anic doctrine might be from a moral and psychological point of view, Darwinism should still be preferred on the basis of its being scientifically established. However, the very claim that Darwinism has been scientificaly established is itself questionable. Only those who have a very superficial acquaintance with modern science can entertain the misconception that the Darwinian theory of evolution has been scientifically, established. Those who know better are fully, aware that despite the vast paraphernalia of evidence in its support, it remains merely a hypothesis. The arguments marshalled in support of this theory at best succeed in establishing it as a possibility, but certainly not as an incontrovertible fact. Hence at the most what can he said is that the evolution of the species is as much a possibility as its direct creation.

11. Implicit in the Qur'anic expression (sagharin) is the idea of contentment with one's disgrace and indignity, for saghir is he who invites disgrace and indignity, upon himself. Now, Satan was a victim of vanity and pride, and for that very reason defied God's command to prostrate himself before Adam. Satan was therefore, guilty of self-inflicted degradation. False pride, baseless notions of glory, ill-founded illusions of greatness failed to confer any greatness upon him. They could only bring upon him disgrace and indignity. Satan could blame none but himself for this sordid end.

12. This was the challenge thrown down by Satan to God. What it meant is that Satan would make use of the respite granted to him until the Last Day, and he would do so in order to prove that nian did not deserve a position superior to his and this had after all been bestowed upon him by God. So doing, he would expose how ungrateful, thankless and disloyal a creature man is.

The respite asked for by Satan and granted to him by God includes not only the time but also the opportunity to mislead Man and to prove his point by appealing to man's weaknesses. The Qur'an makes a pointed statement about this in (Banu Isra'il 17: 61-5). These verses make it clear that God had granted Satan the opportunity to try to mislead Adam and his offspring At the same time it has also been made quite clear that Satan was not granted the power to lead men into error against their will. 'As for my servants', says the Qur'an, 'you shall have no power over them' (Banu Isra'il 17: 65). Thus all that Satan can do is to cause misunderstanding, to make people cherish false illusions, to make evil and error seem atractive, and to invite people to evil ways by holding out to them the promise of immense pleasure and material benefits. He would have no power, however, to forcibly pull them to the Satanic way and to prevent them from following the Right Way. Accordingly, the Qur'an makes it quite plain elsewhere that on the Day of Judgement, Satan would address the men who had followed him in the following words: 'I had no power over you except to call you; but you listened to me: then reproach me not, but reproach your own selves' (Ibrahim 14: 22).

As for Satan's allegation that God Himself caused him to fall into error see (verse 16) it is an attempt on the part of Satan to transfer the blame which fails squarely on him to God. Satan's grivance seems to be that God was responsible for his deviation insofar as He hurt Satan's pride by asking him to prostrate before Adam, and that it was this which led him to disobey God. It is thus clear that Satan wanted to continue enjoying his vain arrogance and that he was incensed that his weakness - arrogance - was seen through and brought to full light. The underlying stupidity of the statement is too patently obvious to call for any refutation, and hence God took no notice of it.