Pichhle dars mein humne farishton ki takhleeq, unki ibadat aur unki zimmedariyon ka mutala kiya tha. Aaj hum Khutbah 1 ke nihayat aham hisse mein dakhil honge: Hazrat Adam (a) ki takhleeq, farishton ko sajde ka hukm, Iblis ka inkar aur takabbur ka anjaam.
Is dars ka bunyadi paigham yeh hai ke insaan ki asal fazilat uski mitti ya zahiri shakl mein nahin, balkeh Allah ki ata karda roohani salahiyat, ilm aur ita’at mein hai. Aur takabbur woh gunah hai jo ibadat ke bawajood insaan ko Allah ki rehmat se door kar sakta hai.
1. Hazrat Adam (a) ki takhleeq
Arabi matn – Nahjul Balagha, Khutbah 1:
«ثُمَّ جَمَعَ سُبْحَانَهُ مِنْ حَزْنِ الْأَرْضِ وَسَهْلِهَا، وَعَذْبِهَا وَسَبَخِهَا، تُرْبَةً سَنَّهَا بِالْمَاءِ حَتَّى خَلَصَتْ، وَلَاطَهَا بِالْبَلَّةِ حَتَّى لَزِبَتْ»
Roman Urdu talaffuz:
Thumma jama’a Subhaanahu min haznil-ardi wa sahlihaa, wa adhbihaa wa sabakhihaa, turbatan sannahaa bil-maa’i hatta khalusat, wa laatahaa bil-ballati hatta lazibat.
Roman Urdu tarjuma:
Phir Allah Subhanahu ne zameen ke sakht aur narm hisson, uski meethi aur khari mitti se khaak jama farmayi. Us mitti ko pani ke saath milaya, yahan tak ke woh saaf aur yakjaan ho gayi; phir us mein nami milayi, yahan tak ke woh chipakne wali mitti ban gayi.
Tashreeh:
Imam Ali (a) Hazrat Adam (a) ki takhleeq ka zikr karte hue zameen ke mukhtalif hisson aur mitti ki mukhtalif kaifiyaton ka bayan farmate hain.
Is mein chand gehre sabaq hain:
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Insaan ki jismani asal mitti hai; is liye usay apni paidaish par takabbur nahin karna chahiye.
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Insani nasl mukhtalif ilaqon aur zameeni asraat se talluq rakhti hai, lekin asal ke aitibar se sab ek hain.
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Allah ki qudrat ke liye mitti ko ek mukammal insani jism mein tabdeel karna koi mushkil nahin.
Qur’ani hawala – Surah Al-Mu’minun 23:12:
«وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ»
Roman Urdu: Wa laqad khalaqnal-insaana min sulaalatin min teen.
Tarjuma: Aur yaqeenan humne insaan ko mitti ke nichor se paida kiya.
2. Mitti se insani soorat banana
Arabi matn:
«فَجَبَلَ مِنْهَا صُورَةً ذَاتَ أَحْنَاءٍ وَوُصُولٍ، وَأَعْضَاءٍ وَفُصُولٍ، أَجْمَدَهَا حَتَّى اسْتَمْسَكَتْ، وَأَصْلَدَهَا حَتَّى صَلْصَلَتْ، لِوَقْتٍ مَعْدُودٍ، وَأَمَدٍ مَعْلُومٍ»
Roman Urdu talaffuz:
Fa-jabala minhaa sooratan zaata ahnaa’in wa wusool, wa a’daa’in wa fusool. Ajmadahaa hatta istamsakat, wa asladahaa hatta salsalat, li-waqtim ma’dood, wa amadin ma’loom.
Roman Urdu tarjuma:
Phir Allah ne us mitti se ek aisi soorat banayi jis mein mod, jor, azaa aur unke hisse the. Usay jamaya, yahan tak ke woh mazboot ho gayi; phir use khushk kiya, yahan tak ke woh khankhanane wali sookhi mitti ban gayi. Yeh sab ek muqarrar waqt aur maloom muddat tak hua.
Tashreeh:
Imam Ali (a) insani jism ki takhleeq ke marahil bayan karte hain. Pehle mitti ko yakjaan kiya gaya, phir us se jism ki soorat banayi gayi, aur phir use mazboot aur khushk kiya gaya.
Yahan ek aham baat samajhne ki hai: insaan ka jism mukhtalif azaa aur salahiyaton ka majmua hai. Aankh dekhne, kaan sunne, haath kaam karne aur dimagh sochne ki salahiyat rakhta hai. Yeh sab Allah ki qudrat aur hikmat ki nishaniyan hain.
Qur’ani hawalay:
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Surah Al-Hijr 15:26 — Insaan ko sookhi, khankhanati mitti se paida karne ka zikr.
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Surah As-Sajdah 32:7–9 — Insaan ki takhleeq, nasl aur rooh phoonkne ka zikr.
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Surah Ar-Rahman 55:14 — Insaan ko khankhanati mitti se paida karne ka bayan.
3. Allah ki taraf se rooh phoonkne ka bayan
Arabi matn:
«ثُمَّ نَفَخَ فِيهَا مِنْ رُوحِهِ فَمَثُلَتْ إِنْسَاناً ذَا أَذْهَانٍ يُجِيلُهَا، وَفِكَرٍ يَتَصَرَّفُ بِهَا، وَجَوَارِحَ يَخْتَدِمُهَا، وَأَدَوَاتٍ يُقَلِّبُهَا»
Roman Urdu talaffuz:
Thumma nafakha feehaa min roohihi fa-mathulat insaanan zaa az-haanin yujeeluhaa, wa fikarin yataṣarrafu bihaa, wa jawaariha yakhtadimuhaa, wa adawaatin yuqallibuhaa.
Roman Urdu tarjuma:
Phir Allah ne us mein apni taraf se rooh phoonki, to woh ek insaan ban gaya, jise zehan ata hua jise woh istemal karta hai, fikr di gayi jis ke zariye woh sochta hai, azaa diye gaye jin se woh kaam leta hai aur mukhtalif quwwatein di gayin jinhein woh istemal karta hai.
Tashreeh:
Yahan Imam Ali (a) insaan ki roohani aur aqli salahiyaton ki taraf tawajjuh dilate hain.
Insaan sirf mitti ka jism nahin hai. Allah ne use:
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Aql aur sochne ki salahiyat di.
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Haq aur batil mein farq karne ki quwwat di.
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Irada aur faisla karne ki salahiyat di.
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Mukhtalif cheezon ko pehchanne ki salahiyat di.
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Apne aamaal ke liye jawabdehi di.
“Min roohihi” ka matlab kya hai?
Iska matlab yeh nahin ke Allah ki zaat ka koi hissa insaan mein aa gaya. Allah ki zaat tajziya aur taqseem se paak hai. Yeh izafat-e-tashreef hai, yani rooh ko Allah ki taraf nisbat de kar uski ahmiyat aur sharaf bayan kiya gaya hai.
Qur’ani hawala – Surah Al-Hijr 15:29:
«فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي»
Roman Urdu: Fa-iza sawwaituhu wa nafakhtu feehi min roohi.
Tarjuma: Phir jab main use durust bana doon aur us mein apni taraf se rooh phoonk doon…
4. Insaan mein mukhtalif sifat aur salahiyaton ka jama hona
Arabi matn:
«وَمَعْرِفَةٍ يَفْرُقُ بِهَا بَيْنَ الْحَقِّ وَالْبَاطِلِ، وَالْأَذْوَاقِ وَالْمَشَامِّ، وَالْأَلْوَانِ وَالْأَجْنَاسِ»
Roman Urdu talaffuz:
Wa ma’rifatin yafruqu bihaa bainal-haqqi wal-baatil, wal-azwaaqi wal-mashaammi, wal-alwaani wal-ajnaas.
Roman Urdu tarjuma:
Aur use aisa ilm aur pehchan di gayi jis ke zariye woh haq aur batil, mukhtalif zaiqon, khushbuon, rangon aur qisam-qisam ki cheezon mein farq kar sakta hai.
Tashreeh:
Insaan ko Allah ne sirf jism aur rooh hi nahin di, balkeh usay ilm aur tameez ki salahiyat bhi ata ki. Is mein sab se aham salahiyat haq aur batil mein farq karna hai.
Yahi salahiyat insaan ko akhlaqi zimmedari deti hai. Agar insaan ilm aur aql hone ke bawajood takabbur, zulm aur na-insafi ka rasta ikhtiyar kare, to woh apni salahiyaton ka ghalat istemal karta hai.
5. Farishton ko Hazrat Adam (a) ke samne sajde ka hukm
Arabi matn:
«ثُمَّ اسْتَأْدَى اللَّهُ سُبْحَانَهُ الْمَلَائِكَةَ وَدِيعَتَهُ لَدَيْهِمْ، وَعَهْدَ وَصِيَّتِهِ إِلَيْهِمْ، فِي الْإِذْعَانِ بِالسُّجُودِ لَهُ، وَالْخُنُوعِ لِتَكْرِمَتِهِ»
Roman Urdu talaffuz:
Thummas-ta’dal-laahu Subhaanahul-malaa’ikata wadee’atahu ladaihim, wa ahda wasiyyatihi ilaihim, fil-iz’aani bis-sujoodi lahu, wal-khunoo’i li-takrimati.
Roman Urdu tarjuma:
Phir Allah Subhanahu ne farishton se apni amanat aur unhein diye gaye ahd ka taqaza kiya ke woh sajde ke zariye uske hukm ke samne sar jhukayen aur Adam ki takreem ke liye ita’at ka izhar karein.
Arabi matn – Allah ka hukm:
«فَقَالَ عَزَّ مِنْ قَائِلٍ: اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ»
Roman Urdu talaffuz:
Fa-qaala azza min qaa’il: Usjudoo li-Aadama fa-sajadoo illa Iblees.
Roman Urdu tarjuma:
Phir Allah ne farmaya: Adam ko sajda karo. Chunanche sab ne sajda kiya, siwaye Iblis ke.
Tashreeh: Sajda kis liye tha?
Yahan ek nihayat aham aqeedi sawal paida hota hai: Kya farishton ne Hazrat Adam (a) ki ibadat ki thi?
Jawab: Nahin. Ibadat sirf Allah ke liye hai. Farishton ka sajda Allah ke hukm ki ita’at aur Hazrat Adam (a) ki takreem ke liye tha.
Yani sajde ka hukm Allah ne diya tha, is liye farishton ka asal maqsad Allah ki farmabardari tha.
Qur’ani hawala – Surah Al-Baqarah 2:34:
«وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ»
Tarjuma: Aur jab humne farishton se kaha ke Adam ko sajda karo, to sab ne sajda kiya siwaye Iblis ke. Usne inkar kiya aur takabbur kiya.
Aaj ke daur ke liye sabaq: Allah ke hukm ke muqable mein apni zaati pasand, nasab, maal, ilm ya martabe ko ahmiyat dena insaan ko gumrahi ki taraf le ja sakta hai.
6. Iblis ka inkar aur takabbur
Arabi matn:
«اعْتَرَتْهُ الْحَمِيَّةُ، وَغَلَبَتْ عَلَيْهِ الشِّقْوَةُ، وَتَعَزَّزَ بِخِلْقَةِ النَّارِ، وَاسْتَوْهَنَ خَلْقَ الصَّلْصَالِ»
Roman Urdu talaffuz:
I’tarat-hul-hamiyyah, wa ghalabat alaihi ash-shiqwah, wa ta’azzaza bi-khilqat-in-naar, wastawhana khalqas-salsaal.
Roman Urdu tarjuma:
Iblis ko ghuroor aur taassub ne aa ghera, badbakhti us par ghalib aa gayi. Usne apni aag se paidaish ko fakhr ka sabab banaya aur khankhanati mitti se banayi gayi makhlooq ko haqeer samjha.
Tashreeh:
Iblis ki ghalti sirf sajda na karna nahin thi. Uski asal ghalti yeh thi ke usne Allah ke hukm ke muqable mein apni zaati rai aur apne takabbur ko tarjeeh di.
Usne apni paidaish ko bunyad bana kar kaha ke aag mitti se afzal hai. Is tarah usne apne khayal ko Allah ke hukm se zyada ahmiyat di.
Qur’an mein Iblis ka jawab – Surah Al-A’raf 7:12:
«أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ»
Roman Urdu: Ana khairum-minhu, khalaqtani min naarin wa khalaqtahu min teen.
Tarjuma: Main us se behtar hoon. Tune mujhe aag se paida kiya aur use mitti se paida kiya.
Yeh jumla takabbur ki inteha ko zahir karta hai: apni asal ko doosre se behtar samajh kar Allah ke hukm ko rad kar dena.
Ek aham masla: Kya Iblis farishta tha?
Qur’an is baat ko wazeh karta hai ke Iblis jinn mein se tha.
Surah Al-Kahf 18:50:
«كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ»
Tarjuma: Woh jinnon mein se tha, phir apne Rab ke hukm se nikal gaya.
Phir farishton ko diye gaye sajde ke hukm mein Iblis ka zikr kyun hai?
Iski tashreeh mein mufassireen ne bayan kiya hai ke Iblis farishton ke darmiyan maujood tha aur unke saath ibadat karta tha, is liye hukm ke daire mein woh bhi shamil tha. Lekin Qur’an ki wazeh tasreeh ke mutabiq uski asal jinn ki thi, farishton ki nahin.
Islam Question & Answer+1
7. Allah ne Iblis ko mohlat kyun di?
Arabi matn:
«فَأَعْطَاهُ اللَّهُ تَعَالَى النَّظِرَةَ اسْتِحْقَاقاً لِلسُّخْطَةِ، وَاسْتِتْمَاماً لِلْبَلِيَّةِ، وَإِنْجَازاً لِلْعِدَةِ»
Roman Urdu talaffuz:
Fa-a’taahul-laahu Ta’aalan-nazirata istihqaaqan lis-sukhtah, wastitmaaman lil-baliyyah, wa injaazan lil-idah.
Roman Urdu tarjuma:
Phir Allah ne use mohlat di, taake woh apne amal ke natije aur Allah ke ghazab ka mustahiq ho, insaan ki aazmaish mukammal ho aur uske saath kiya gaya wada poora ho.
Arabi matn:
«فَقَالَ: إِنَّكَ مِنَ الْمُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ»
Roman Urdu talaffuz:
Fa-qaala: Innaka minal-munzareena ilaa yawmil-waqtil-ma’loom.
Roman Urdu tarjuma:
Allah ne farmaya: Beshak tujhe ek muqarrar waqt ke din tak mohlat di gayi hai.
Qur’ani hawala: Surah Al-Hijr 15:37–38 aur Surah Sad 38:80–81.
Tashreeh:
Iblis ko mohlat milna uski kamyabi ya izzat ki daleel nahin. Yeh insani aazmaish ke nizaam ka hissa hai.
Is se yeh samajh aata hai ke duniya mein burai ko kuch waqt ke liye maujood rehne diya jana Allah ki kamzori nahin. Insaan ko ikhtiyar diya gaya hai ke woh haq ka rasta chunta hai ya shaitan ki pairwi karta hai.
8. Hazrat Adam (a) ka Jannat mein qiyam aur Iblis ki dushmani
Arabi matn:
«ثُمَّ أَسْكَنَ سُبْحَانَهُ آدَمَ دَاراً أَرْغَدَ فِيهَا عَيْشَهُ، وَآمَنَ فِيهَا مَحَلَّتَهُ، وَحَذَّرَهُ إِبْلِيسَ وَعَدَاوَتَهُ»
Roman Urdu talaffuz:
Thumma askana Subhaanahu Aadama daaran arghada feehaa aishahu, wa aamana feehaa mahallatahu, wa haz-zarahu Ibleesa wa adaawatahu.
Roman Urdu tarjuma:
Phir Allah ne Adam (a) ko ek aise ghar mein basaya jahan unki zindagi aaraam aur faraghat mein thi, unka qiyam mehfooz tha, aur Allah ne unhein Iblis aur uski dushmani se khabardar kar diya.
Tashreeh:
Hazrat Adam (a) ko Jannat mein rehne ki ijazat di gayi aur unhein Iblis ki dushmani se pehle hi aagah kar diya gaya.
Is waqie se yeh sabaq milta hai ke insaan ko sirf nematein nahin di jatin, balkeh un nematon ke saath zimmedariyan bhi di jati hain. Allah ki hidayat aur hudood ki pabandi insaan ke liye zaroori hai.
9. Iblis ka waswasa aur Hazrat Adam (a) ki لغزش
Arabi matn:
«فَبَاعَ الْيَقِينَ بِشَكِّهِ، وَالْعَزِيمَةَ بِوَهْنِهِ، وَاسْتَبْدَلَ بِالْجَذَلِ وَجَلًا، وَبِالِاغْتِرَارِ نَدَماً»
Roman Urdu talaffuz:
Fa-baa’al-yaqeena bi-shakkihi, wal-azeemata bi-wahnihi, wastabdala bil-jazali wajalan, wa bil-ightiraari nadama.
Roman Urdu tarjuma:
Usne apne yaqeen ko shak se badal diya, apne azm ko kamzori se tabdeel kar diya, khushi ki jagah khauf aur dhoke mein aane ke badle nadamat hasil ki.
Tashreeh:
Iblis ne Hazrat Adam (a) ko waswasa diya aur unhein Allah ke hukm ke khilaf qadam uthane par ubhara. Is waqie ka Qur’ani bayan Surah Al-Baqarah 2:35–36 aur Surah Al-A’raf 7:19–22 mein milta hai.
Yahan yeh aqeedi wazahat zaroori hai ke Anbiya (a) ke maqam aur is waqie ki tafseer par Sunni aur Shia mufassireen ne tafseeli bahs ki hai. Dono maktab-e-fikr Hazrat Adam (a) ki Allah ki taraf ruju aur tauba ko tasleem karte hain. Is waqie ko aam insani nafarmani ki misaal bana kar Anbiya ki tauheen karna durust nahin.
10. Hazrat Adam (a) ki tauba aur Allah ki rehmat
Arabi matn:
«ثُمَّ بَسَطَ اللَّهُ سُبْحَانَهُ لَهُ فِي تَوْبَتِهِ، وَلَقَّاهُ كَلِمَةَ رَحْمَتِهِ، وَوَعَدَهُ الْمَرَدَّ إِلَى جَنَّتِهِ، وَأَهْبَطَهُ إِلَى دَارِ الْبَلِيَّةِ، وَتَنَاسُلِ الذُّرِّيَّةِ»
Roman Urdu talaffuz:
Thumma basatallahu Subhaanahu lahu fee tawbatihi, wa laqqaahu kalimata rahmatihi, wa wa’adahul-maradda ilaa jannatihi, wa ahbatahu ilaa daaril-baliyyati wa tanaasuliz-zurriyyah.
Roman Urdu tarjuma:
Phir Allah Subhanahu ne Adam (a) ke liye tauba ka darwaza kushada kiya, unhein apni rehmat ke kalimaat sikhaye, unhein apni Jannat ki taraf wapas lautne ka wada diya aur unhein aazmaish aur aulaad ki nasl chalne wali duniya mein utar diya.
Qur’ani hawala – Surah Al-Baqarah 2:37:
«فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ»
Roman Urdu: Fa-talaqqa Aadamu mir-Rabbihi kalimaatin fa-taaba alaih.
Tarjuma: Phir Adam ne apne Rab se kuch kalimaat seekhe, to Allah ne unki tauba qubool farmayi.
Tashreeh:
Is waqie ka sab se roshan pehlu Allah ki rehmat hai. Insaan se لغزش ho sakti hai, lekin jab woh apni ghalti ko pehchan kar Allah ki taraf ruju karta hai to tauba ka darwaza khula hai.
Iblis aur Hazrat Adam (a) ke waqie mein ek bunyadi farq bhi samne aata hai:
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Iblis ne takabbur kiya, apni ghalti par israar kiya aur Allah ke hukm ke muqable mein apni zaat ko tarjeeh di.
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Hazrat Adam (a) ne Allah ki taraf ruju kiya aur tauba ki.
Yeh farq humein sikhata hai ke ghalti ke baad takabbur aur israar insaan ko mazeed door karte hain, jabke tauba aur inkisari Allah ki rehmat ka zariya hain.
11. Sunni aur Shia tafseeri nuqta-e-nazar
| Mauzu | Sunni riwayat | Shia riwayat |
|---|---|---|
| Sajda-e-Adam | Allah ke hukm se takreem ka sajda, ibadat nahin | Allah ke hukm se takreem aur ita’at ka sajda |
| Iblis ki asal | Qur’an ke mutabiq jinn | Qur’an ke mutabiq jinn |
| Adam (a) ki لغزش | Is ki tafseel mein mukhtalif tafseeri tashreehat | Aksar Imami tafseer mein isay tark-e-awla ya hukm-e-irshadi ke hawale se samjhaya jata hai |
| Tauba | Allah ne Adam (a) ki tauba qubool farmayi | Allah ne Adam (a) ki tauba qubool farmayi |
Yeh ek mukhtasar muqabla hai; dono maktab-e-fikr ke andar bhi tafseeri ikhtilafat maujood hain.
12. Dars 4 ka khulasa
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Hazrat Adam (a) ki jismani takhleeq mitti se hui.
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Allah ne insaan ko aql, ilm aur haq-o-batil mein farq karne ki salahiyat di.
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Farishton ka sajda Allah ke hukm ki ita’at aur Adam (a) ki takreem ke liye tha.
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Iblis ne apni aag se paidaish par fakhr kiya aur mitti ko haqeer samjha.
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Iblis ka asal jurm takabbur aur Allah ke hukm ki mukhalifat tha.
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Iblis jinn mein se tha, farishta nahin.
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Hazrat Adam (a) ne tauba ki aur Allah ne unki tauba qubool farmayi.
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Takabbur aur tauba se inkar insaan ko tabahi ki taraf le jata hai, jabke inkisari aur ruju Allah ki rehmat ka zariya hain.
Description of the Creation of Adam
منها: في صفة خلق آدم (عليه السلام)
Allah collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration. Then He blew into it out of His Spirit whereupon it took the pattern of a human being with mind that governs him, intelligence which he makes use of, limbs that serve him, organs that change his position, sagacity that differentiates between truth and untruth, tastes and smells, colours and species. He is a mixture of clays of different colours, cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness, grief and joy.
ثُمَّ جَمَعَ سُبْحَانَهُ مِنْ حَزْنِ الاْرْضِ وَسَهْلِهَا، وَعَذْبِهَا وَسَبَخِهَا، تُرْبَةً سَنَّهَا بالمَاءِ حَتَّى خَلَصَتْ، وَلاَطَهَا بِالبَلَّةِ حَتَّى لَزَبَتْ، فَجَبَلَ مِنْها صُورَةً ذَاتَ أَحْنَاء وَوُصُول، وَأَعْضَاء وَفُصُول: أَجْمَدَهَا حَتَّى اسْتَمْسَكَتْ، وَأَصْلَدَهَا حَتَّى صَلْصَلَتْ، لِوَقْت مَعْدُود، وَأجَل مَعْلُوم، ثُمَّ نَفَخَ فِيها مِنْ رُوحِهِ فَمَثُلَتْ إِنْساناً ذَا أَذْهَان يُجيلُهَا، وَفِكَر يَتَصَرَّفُ بِهَا، وَجَوَارِحَ يَخْتَدِمُهَا، وَأَدَوَات يُقَلِّبُهَا، وَمَعْرِفَة يَفْرُقُ بِهَا بَيْنَ الحَقِّ وَالبَاطِلِ، والاَذْوَاقِ والَمشَامِّ، وَالاْلوَانِ وَالاْجْنَاس، مَعْجُوناً بطِينَةِ الاْلوَانِ الُمخْتَلِفَةِ، وَالاَشْبَاهِ المُؤْتَلِفَةِ، وَالاْضْدَادِ المُتَعَادِيَةِ، والاْخْلاطِ المُتَبَايِنَةِ، مِنَ الحَرِّ والبَرْدِ، وَالبَلَّةِ وَالْجُمُودِ، وَالْمَساءَةِ وَالسُّرُورِ،
Then Allah asked the angels to fulfil His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honoured position. So Allah said:
“Be prostrate towards Adam and they prostrated except Iblis (Satan).” (Qur’an, 2:34; 7:11; 17:61; 18:50; 20:116)
Self-importance withheld him and vice overcame him. So that he took pride in his own creation with fire and treated contemptuously the creation of clay. So Allah allowed him time in order to let him fully deserve His wrath, and to complete (man’s) test and to fulfil the promise (He had made to Satan). Thus, He said:
“Verily you have been allowed time till the known Day. “ (Qur’an, 15:38; 38:81)
وَاسْتَأْدَى اللهُ سُبْحَانَهُ المَلائكَةَ وَدِيعَتَهُ لَدَيْهِمْ، وَعَهْدَ وَصِيَّتِهِ إِلَيْهمْ، في الاْذْعَانِ بالسُّجُودِ لَهُ، وَالخُنُوعِ لِتَكْرِمَتِهِ، فَقَالَ عزَّمِن قائِل: ( اسْجُدُوا لاِدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ)، اعْتَرَتْهُ الحَمِيَّةُ، وَغَلَبَتْ عَلَيْهِ الشِّقْوَةُ، وَتَعَزَّزُ بِخِلْقَةِ النَّارِ، وَاسْتَوْهَنَ خَلْقَ الصَّلْصَالِ، فَأَعْطَاهُ اللهُ تَعالَى النَّظِرَةَ اسْتِحْقَاقاً لِلسُّخْطَةِ، وَاسْتِتْماماً لِلْبَلِيَّةِ، وَإِنْجَازاً لِلْعِدَةِ، فَقَالَ: (إنَّكَ مِنَ المُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ)
Thereafter, Allah inhabited Adam (p.b.u.h.) in a house where He made his life pleasant and his stay safe, and He cautioned him of Iblis and his enmity. Then his enemy (Iblis) envied his abiding in Paradise and his contacts with the virtuous. So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame. Then Allah offered to Adam (p.b.u.h.) the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of progeny.
ثُمَّ أَسْكَنَ سُبْحَانَهُ آدَمَ دَاراً أرْغَدَ فِيهَاعَيْشَهُ، وَآمَنَ فِيهَا مَحَلَّتَهُ، وَحَذَّرَهُ إِبْلِيسَ وَعَدَاوَتَهُ، فَاغْتَرَّهُ عَدُوُّهُ نَفَاسَةً عَلَيْهِ بِدَارِ الْمُقَامِ، وَمُرَافَقَةِ الاْبْرَارِ، فَبَاعَ الْيَقِينَ بِشَكِّهِ، وَالعَزِيمَةَ بِوَهْنِهِ، وَاسْتَبْدَلَ بِالْجَذَلِ وَجَلاً، وَبِالاْغْتِرَارِ نَدَماً.
ثُمَّ بَسَطَ اللهُ سُبْحَانَهُ لَهُ في تَوْبَتِهِ، وَلَقَّاهُ كَلِمَةَ رَحْمَتِهِ، وَوَعَدَهُ المَرَدَّ إِلَى جَنَّتِهِ، فَأَهْبَطَهُ إِلَى دَارِ الَبَلِيَّةِ، وَتَنَاسُلِ الذُّرِّيَّةِ.
