A Reflection on Baqarah: 30
The Creation of Man
فِيہَا يُفۡسِدُ مَن فِيہَا أَتَجۡعَلُ قَالُوٓاْ خَلِيفَةً۬ ٱلۡأَرۡضِ فِى جَاعِلٌ۬ إِنِّى لِلۡمَلَـٰٓٮِٕكَةِ رَبُّكَ قَالَ وَإِذۡ
(٣٠)تَعۡلَمُونَ لَا مَا أَعۡلَمُ إِنِّىٓ قَالَ لَكَۖ وَنُقَدِّسُ بِحَمۡدِكَ نُسَبِّحُ وَنَحۡنُ ٱلدِّمَآءَ وَيَسۡفِكُ
This is a very eloquent ayah that speaks to us of our origins, our purpose, our nature, our choices---in fact, this ayah can summarize our entire existence. It covers many aspects of our beings and contains within it many vital lessons for us.
This is the story of the beginning of mankind. In this ayah, Allah is introducing this new creation of His to the angels for the very first time. Allah revealed to them that He shall make a being that shall be His khalifa on this earth.
However, the angels ask "Are You going to create in it one who will do fasaad in it and spill blood…” Here, the subject is actually the entirety of mankind. The word ‘Khalifa’ refers to the entire human race, not just Prophet Adam (a). The angels are speaking of man’s very nature, not just one man, since Adam (a) has not yet been created and therefore had not yet done some specific crime. Since a creature of earth shall possess a physical body, have materialistic primal instincts, and be capable of earthly feelings like pain and desires like lust, they realized that he would make corruption and spill blood. They also perceived that this planet is a place of perpetual change and conflict. An individual would not be able to endure alone—which means that Allah was not speaking of one creature but of an entire race. However, this race would have the inclination to create mischief and spill innocent blood—so why make such a creation?
We [humans] ask, 'Why indeed subject mankind to Earthly suffering? Why not remove us to heaven or place there from the first? Why must we struggle to survive? Why create us so vulnerable and self-destructive? Why must we suffer broken hearts and broken dreams, lost loves and lost youths, crises and catastrophes? Why must we experience pains of birth and pains of death? Why?" we beg in our frustration. "Why?" We plead in our sorrow and emptiness. "Why?" We insist in our anguish. "Why?!" we scream out to the Heavens. "Why?!" we plead with the angels. "If you are there and you hear us, tell us, why create man?!!" ------From Even Angels Ask
And in addition, this ayah makes it clear that angels existed before we did, in a constant state of worshipping Allah. These angels were perpetually celebrating Allah’s praises, glorifying and sanctifying His names, ever submissive to Him. They obeyed Him absolutely and unendingly. So what is the purpose of another creation? Allah tells us He has not created us except to worship Him, yet angels were already doing this, so why create another being—and one that is so flawed?
Allah does not create in vain. There must be some added purpose—something special, different, unique about this creation.
When Allah speaks of His plan, He does not say He intends to create an ‘Insaan.’ Rather, he uses the term ‘Khalifa’. A khalifa is one who represents another, independently upholding the law and establishing the will of whoever he is representing. We are Allah’s khulafa. A quality that distinguishes humans from angels is the ability to choose—the privilege of free will. So we are free to do as we wish, but must choose to be representatives of Allah and obey Him unconditionally without being forced into submission. It seems logical that Allah’s representative must possess qualities that reflect Allah’s if he is to represent Him correctly, faultlessly, and with utter perfection. Yet how can this earthly faulty creature be a khalifah?
It is interesting to note Allah does not yet answer these questions. Nor does He deny that humans will spread corruption or spill blood. He simply says, “Indeed I know that which you know not.” He, in His infinite wisdom, must have a reason for creating man and appointing him as khalifa despite these severe shortcomings.
One very important attribute that humans possess is advanced intellect, which is of course nothing compared to Allah’s infinite knowledge and wisdom, but is greater than the angels’. Humans are capable of learning, of being taught, of seeking knowledge, of reasoning. Only the human race was bestowed the ability to name whatever concepts he conceives and whatever perceptions he perceives. This is both the cause and result of a higher intellect than any other creation. This gift was not bestowed on even the angels, and therefore, they are in a way inferior to us. Our intellect and conscience enables us to become superior to all other creation, which is why we are given the distinct title, Ashraful Maqlooqaat.
Indeed, humans are limited, flawed, and they have the capacity to do evil. However, humans have also the capacity to do good. Humans are multi-faceted, complex beings with great potential for both rational and moral development. Allah has told us in another ayah of the Qur’an, in Surah Shams, that He has inspired in us both a baser nature and a purer nature. Our self has dual opposing instincts—the baser, lower, animalistic one, and the purer, higher, nobler (for lack of a better term—more ‘angelic’) one. Allah mentions in Surah Teen, “ Surely We created man of the best stature (4) Then we reduced him to the lowest of the low, (5) Save those who believe and do good works, and theirs is a reward unfailing. (6)” We are capable of attaining to either end. We can sink to the lowest of the low or rise to the highest of the high. Not all men choose evil; and the birth of such pure humans, such as Rasullullah (s)—most beloved to Allah, compensates for the creation of man.
Thus, humans have the capacity, the potential, the aptitude to become Khulafa, for this was the very purpose of our existence. However, not every person utilizes this blessing, uses this skill, realizes this goal. Those who do so reach the highest of the high; they are beloved by Allah and His attributes are reflected in them. Truly to them belongs great honor and respect.
This was the secret of the children of Adam. Humans have truly been honored—raised above all other creation, including the angels. “Verily we have honored the children of Adam…and have preferred them above many of those whom We created with a marked preferment.” (17:70) Man is a revered being blessed with the qualities and capacities that enable him to fulfill his duty on earth and elevate himself by upholding Allah’s will.
This is only my reflection on this ayah. Allahu Alim.
