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The first human being mentioned in the Quran
There are different views about the essence of human beings and that what kind of a creature they are.
One of the views is that human beings, like all other organisms are totally earthy creatures. It means that they are related to the material world. But it was a kind of material creature that had only been able to evolve into maximum one material in its evolutions. Life, whether in plants or in a higher level in animals in or even in a higher level than that which is in humans, is a manifestation of evolutions which have gradually happened to the material; it means that except the material elements, no other elements exists in the tissue of this creature. (We call it element because we have no better term for referring to it). Any singularity of this creature, stems from his material or physical tissues. So, in this case the first human and also the first human beings who were born must have been the most inferior ones and over the time they had evolved more. Whether like the old belief which it believed that the human is directly created from the soil or according to current hypothesis (it has to be said that there are controversies over whether it is hypothesis or not) which has been proposed by some people and it is said that the human has been chosen to evolve form inferior creatures which their roots reach to soil but it does not mean that he has directly been created from the soil.
According to Islamic and the Quranic beliefs, as well as all other religions, the first human is a creature who is perfect and more evolved than many other humans, even more evolved than those who are currently living. It means that from the time the human has come to this world, he has been regarded as the successor to God, in other words he has been created with the status of a prophet and in the logic of religion, it is a considerable point because the first human was created in the world as a prophet who was the proof of the existence of God. However, it seems that on the normal path of evolution the human must live in this world for a while and when achieving to higher levels, one of them is chosen as the prophet and the first human won’t reach the status of prophethood.
According to the following verse the Holy Quran has regarded a high status for the first human: “And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these."” (Surah Al-Baqarah-verses 30-31)
Accordingly, the first human who was born, amazed the angels. What is the secret? It has to be said that the term “I have breathed into him of My [created] soul” (Surah Al-Hijr-verse 29) has been used for referring to the first human. It indicates that except the material elements, there is also a divine element in the essence of this creature and that‘s why the term “I have breathed into him of My [created] soul” has been used. It means that something special exists in the essence of this creature which is from God.
In addition, why the term "Indeed, I will make upon the earth a successive authority" has been used? Thus, the Quran has regarded such a high status for the first human who is created in the world. Accordingly, he is created as the proof for the existence of God, as a prophet of God and as a creature who is associated with the unseen world. The focus of the statement of our Imams (a.s) has been on the high status of the human and it means that the first human who has been created in the world has the same essence and the last human how is going to be created in this world will have the same essence too. Accordingly, it means that the world will never become empty from a creature with the divine soul: "Indeed, I will make upon the earth a successive authority". (It is the central issue.)
Other humans are like creatures other than these human beings and if such human did not exist, other humans would not exist too. That is why such a human is interpreted as the proof of the existence of God. The land will never become empty from the one who rebel against the proof of God. This sentence has been mentioned in Nahj al-Balagha and many other books.
Imamate and Leadership, pp. 188-186
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