Tarikh (al-Tabari) 47
The story of the creation of Adam (peace be upon him)
فلما أتم الله خلق آدم أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ فَسَجَدُوا إِلَّا إِبْلِيسَ. اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ. فَقَالَ اللَّهُ لَهُ: يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ إِذْ أَمَرْتُكَ ؟ قَالَ: أَنَا خَيْرٌ مِنْهُ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ طِينٍ، فَلَمْ يَسْجُدْ كِبْرًا، وَبَغْيًا، وَحَسَدًا. فَقَالَ اللَّهُ لَهُ: يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ إِلَى قَوْلِهِ: لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ. قياس إبليس لعنه الله قَالَ الْحَسَنُ الْبَصْرِيُّ: قَاسَ إِبْلِيسُ، وَهُوَ أَوَّلُ مَنْ قَاسَ. وَقَالَ مُحَمَّدُ بْنُ سِيرِينَ: أَوَّلُ مَنْ قَاسَ إِبْلِيسُ، وَمَا عُبِدَتِ الشَّمْسُ وَلَا الْقَمَرُ إِلَّا بِالْمَقَايِيسِ. رَوَاهُمَا ابْنُ جُرَيْجٍ. وَمَعْنَى هَذَا أَنَّهُ نَظَرَ نَفْسَهُ بِطَرِيقِ الْمُقَايَسَةِ بَيْنَهُ وَبَيْنَ آدَمَ فَرَأَى نَفْسَهُ أَشْرَفَ مِنْ آدَمَ فَامْتَنَعَ مِنَ السُّجُودِ لَهُ، مَعَ وُجُودِ الْأَمْرِ لَهُ وَلِسَائِرِ الْمَلَائِكَةِ بِالسُّجُودِ، وَالْقِيَاسُ إِذَا كَانَ مُقَابِلًا بِالنَّصِّ كَانَ فَاسِدَ الِاعْتِبَارِ، ثُمَّ هُوَ فَاسِدٌ فِي نَفْسِهِ فَإِنَّ الطِّينَ أَنْفَعُ وَخَيْرٌ مِنَ النَّارِ فَإِنَّ الطِّينَ فِيهِ ; الرَّزَانَةُ، وَالْحِلْمُ، وَالْأَنَاةُ، وَالنُّمُوُّ، وَالنَّارُ فِيهَا ; الطَّيْشُ، وَالْخِفَّةُ، وَالسُّرْعَةُ، وَالْإِحْرَاقُ. ثُمَّ آدَمُ شَرَّفَهُ اللَّهُ بِخَلْقِهِ لَهُ بِيَدِهِ، وَنَفْخِهِ فِيهِ مِنْ رُوحِهِ، وَلِهَذَا أَمَرَ الْمَلَائِكَةَ بِالسُّجُودِ لَهُ. فَلَمَّا فَرَغَ مِنْ إِبْلِيسَ وَمُعَاتَبَتِهِ، وَأَبَى إِلَّا الْمَعْصِيَةَ، وَأَوْقَعَ اللَّعْنَةَ، وَأَيْأَسَهُ مِنْ رَحْمَتِهِ وَجَعَلَهُ شَيْطَانًا رَجِيمًا، وَأَخْرَجَهُ مِنَ الْجَنَّةِ. وقَالَ الشَّعْبِيُّ: أُنْزِلَ إِبْلِيسُ مُشْتَمِلَ الصَّمَّاءِ عَلَيْهِ عِمَامَةٌ أَعْوَرَ فِي إِحْدَى رِجْلَيْهِ نَعْلٌ. وَقَالَ حُمَيْدُ بْنُ هِلَالٍ: نَزَلَ إِبْلِيسُ مُخْتَصِرًا فَلِذَلِكَ كُرِهَ الِاخْتِصَارُ فِي الصَّلَاةِ، وَلَمَّا أُنْزِلَ قَالَ: يَا رَبِّ، أَخْرَجْتَنِي مِنَ الْجَنَّةِ لِأَجْلِ آدَمَ، وَإِنِّي لَا أَقْوَى عَلَيْهِ إِلَّا بِسُلْطَانِكَ. قَالَ: فَأَنْتَ مُسَلَّطٌ. قَالَ: زِدْنِي. قَالَ: لَا يُولَدُ لَهُ وَلَدٌ إِلَّا وُلِدَ لَكَ مِثْلُهُ. قَالَ: زِدْنِي. قَالَ: صُدُورُهُمْ مَسَاكِنُ لَكَ، وَتَجْرِي مِنْهُمْ مَجْرَى الدَّمِ. قَالَ: زِدْنِي. قَالَ: أَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجْلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ. قَالَ آدَمُ: يَا رَبِّ، قَدْ أَنْظَرْتَهُ، وَسَلَّطْتَهُ عَلِيَّ، وَإِنَّنِي لَا أَمْتَنِعُ مِنْهُ إِلَّا بِكَ. قَالَ: لَا يُولَدُ لَكَ وَلَدٌ إِلَّا وَكَّلْتُ بِهِ مَنْ يَحْفَظُهُ مِنْ قُرَنَاءِ السُّوءِ. قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا، وَأَزِيدُهَا، وَالسَّيِّئَةُ بِوَاحِدَةٍ، وَأَمْحُوهَا. قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: التَّوْبَةُ لَا أَمْنَعُهَا مِنْ وَلَدِكَ مَا كَانَتْ فِيهِمُ الرُّوحُ. قَالَ: يَا رَبِّ، زِدْنِي. قَالَ: أَغْفِرُ وَلَا أُبَالِي. قَالَ: حَسْبِي. ثُمَّ قَالَ اللَّهُ لِآدَمَ: إِيتِ أُولَئِكَ النَّفَرَ مِنَ الْمَلَائِكَةِ فَقُلِ السَّلَامُ عَلَيْكُمْ. فَأَتَاهُمْ فَسَلَّمَ عَلَيْهِمْ، فَقَالُوا لَهُ: وَعَلَيْكَ السَّلَامُ وَرَحْمَةُ اللَّهِ. ثُمَّ رَجَعَ إِلَى رَبِّهِ فَقَالَ: هَذِهِ تَحِيَّتُكَ وَتَحِيَّةُ ذُرِّيَّتِكَ بَيْنَهُمْ. فَلَمَّا امْتَنَعَ إِبْلِيسُ مِنَ السُّجُودِ وَظَهَرَ لِلْمَلَائِكَةِ مَا كَانَ مُسْتَتِرًا عَنْهُمْ عَلَّمَ اللَّهُ آدَمَ الْأَسْمَاءَ كُلَّهَا. وقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا أَمَرَ اللَّهُ -عَزَّ وَجَلَّ- الْمَلَائِكَةَ بِالسُّجُودِ لِآدَمَ عَلَيْهِ السَّلَامُ أَوَّلُ مَنْ سَجَدَ لَهُ إِسْرَافِيلُ، فَأَثَابَهُ اللَّهُ بِأَنْ كَتَبَ الْقُرْآنَ فِي جَبْهَتِهِ . وعَنِ ابْنِ عَبَّاسٍ، و ابْنِ مَسْعُودٍ أَنَّهُمَا قَالَا: لَمَّا فَرَغَ اللَّهُ تَعَالَى مِنْ خَلْقِ مَا أَحَبَّ اسْتَوَى عَلَى الْعَرْشِ، فَجَعَلَ إِبْلِيسَ عَلَى مُلْكِ سَمَاءِ الدُّنْيَا، وَكَانَ مِنْ قَبِيلٍ مِنَ الْمَلَائِكَةِ يُقَالُ لَهُمُ الْجِنُّ، وَإِنَّمَا سُمُّوا الْجِنَّ لِأَنَّهُمْ مِنْ خَزَنَةِ الْجَنَّةِ. وَكَانَ إِبْلِيسُ مَعَ مُلْكِهِ خَازِنًا فَوَقَعَ فِي نَفْسِهِ كِبْرٌ، وَقَالَ: مَا أَعْطَانِي اللَّهُ تَعَالَى هَذَا الْأَمْرَ إِلَّا لِمَزِيَّةٍ لِي عَلَى الْمَلَائِكَةِ. فَاطَّلَعَ اللَّهُ عَلَى ذَلِكَ مِنْهُ فَقَالَ: إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً. قَالَ ابْنُ عَبَّاسٍ: وَكَانَ اسْمُهُ عَزَازِيلَ، وَكَانَ مِنْ أَشَدِّ الْمَلَائِكَةِ اجْتِهَادًا وَأَكْثَرِهِمْ عِلْمًا، فَدَعَاهُ ذَلِكَ إِلَى الْكِبْرِ. وَهَذَا قَوْلٌ ثَالِثٌ فِي سَبَبِ كِبْرِهِ. وَرَوَى عِكْرِمَةُ، عَنِ ابْنِ عَبَّاسٍ أَنَّ اللَّهَ تَعَالَى خَلَقَ خَلْقًا، فَقَالَ: اسْجُدُوا لِآدَمَ، فَقَالُوا: لَا نَفْعَلُ. فَبَعَثَ عَلَيْهِمْ نَارًا فَأَحْرَقَتْهُمْ، ثُمَّ خَلَقَ خَلْقًا آخَرَ، فَقَالَ: إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ، فَاسْجُدُوا لِآدَمَ. فَأَبَوْا، فَبَعَثَ اللَّهُ تَعَالَى عَلَيْهِمْ نَارًا فَأَحْرَقَتْهُمْ، ثُمَّ خَلَقَ هَؤُلَاءِ الْمَلَائِكَةَ، فَقَالَ: اسْجُدُوا لِآدَمَ. قَالُوا: نَعَمْ. وَكَانَ إِبْلِيسُ مِنْ أُولَئِكَ الَّذِينَ لَمْ يَسْجُدُوا. وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: إِنَّ إِبْلِيسَ كَانَ مِنَ الْجِنِّ الَّذِينَ سَكَنُوا الْأَرْضَ، وَطَرَدَتْهُمُ الْمَلَائِكَةُ، وَأَسَرَهُ بَعْضُ الْمَلَائِكَةِ فَذَهَبَ بِهِ إِلَى السَّمَاءِ. وَأَوْلَى الْأَقْوَالِ بِالصَّوَابِ أَنْ يُقَالَ كَمَا قَالَ اللَّهُ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ وَجَائِزٌ أَنْ يَكُونَ فُسُوقُهُ مِنْ إِعْجَابِهِ بِنَفْسِهِ لِكَثْرَةِ عِبَادَتِهِ، وَاجْتِهَادِهِ، وَجَائِزٌ أَنْ يَكُونَ لِكَوْنِهِ مِنَ الْجِنِّ.
Translation
✧ When God completed the creation of Adam, He commanded the angels to prostrate to him, and they prostrated, except Iblīs. He was arrogant and was among the disbelievers. So God said to him: “O Iblīs, what prevented you from prostrating when I commanded you?” He said: “I am better than him; I would never prostrate to a human You created from clay.” So he did not prostrate out of pride, transgression, and envy. Then God said to him: “O Iblīs, what prevented you from prostrating to what I created with My two hands,” up to His saying: “I will surely fill Hell with you and with whoever follows you among them, all together.” Iblīs’s analogy (God curse him) Al-Ḥasan al-Baṣrī said: Iblīs drew an analogy, and he was the first to draw an analogy. And Muḥammad b. Sīrīn said: The first to draw an analogy was Iblīs, and the sun and the moon were not worshiped except through analogies. Both were narrated by Ibn Jurayj. The meaning of this is that he regarded himself by way of comparison between himself and Adam, and saw himself as nobler than Adam, so he refrained from prostrating to him, despite the existence of the command to him and to all the angels to prostrate. An analogy, when it opposes a revealed text, is invalid in consideration. Moreover, it is invalid in itself, for clay is more beneficial and better than fire, since clay contains gravity, forbearance, deliberateness, and growth, while fire contains recklessness, levity, haste, and burning. Then Adam, God honored him by creating him with His own hand and breathing into him from His spirit, and for this reason He commanded the angels to prostrate to him. When He finished with Iblīs and his reproach, and he refused anything but disobedience, He brought down the curse upon him, made him despair of His mercy, made him an accursed devil, and expelled him from the Garden. Al-Shaʿbī said: Iblīs was sent down wrapped in a garment of ṣammāʾ, with a turban on him, one-eyed, and on one of his legs a sandal. And Ḥumayd b. Hilāl said: Iblīs came down with his hand on his waist, and for that reason placing the hand on the waist in prayer is disliked. And when he was sent down, he said: “O Lord, You expelled me from the Garden because of Adam, and I have no power over him except through Your authority.” He said: “Then you are given authority.” He said: “Give me more.” He said: “No child is born to him but a like of him is born to you.” He said: “Give me more.” He said: “Their breasts are dwellings for you, and you flow through them as the blood flows.” He said: “Give me more.” He said: “Incite against them with your cavalry and your infantry, and share with them in wealth and children, and make promises to them.” Adam said: “O Lord, You have granted him respite and given him authority over me, and I cannot defend against him except through You.” He said: “No child is born to you but I entrust to him one who guards him from the evil companions.” He said: “O Lord, give me more.” He said: “A good deed is multiplied tenfold, and I increase it; and an evil deed is counted as one, and I erase it.” He said: “O Lord, give me more.” He said: “O My servants who have transgressed against themselves, do not despair of the mercy of God; indeed God forgives all sins.” He said: “O Lord, give me more.” He said: “Repentance; I do not withhold it from your descendants so long as the spirit is in them.” He said: “O Lord, give me more.” He said: “I forgive and do not care.” He said: “That is enough for me.” Then God said to Adam: “Go to that group of angels and say: Peace be upon you.” So he went to them and greeted them, and they said to him: “And upon you be peace and the mercy of God.” Then he returned to his Lord, and He said: “This is your greeting and the greeting of your descendants among themselves.” When Iblīs refused to prostrate and what had been hidden from the angels became clear to them, God taught Adam all the names. And ʿUmar b. ʿAbd al-ʿAzīz said: When God (mighty and glorious is He) commanded the angels to prostrate to Adam ﷺ, the first to prostrate to him was Isrāfīl, so God rewarded him by writing the Qurʾān on his forehead. And from Ibn ʿAbbās and Ibn Masʿūd that they both said: When God Most High finished creating what He willed, He established Himself upon the Throne and placed Iblīs over the dominion of the lowest heaven. He was of a tribe of the angels called the jinn, and they were only called jinn because they were among the keepers of the Garden. And Iblīs, along with his dominion, was a keeper. Then pride arose in his soul, and he said: God Most High has not given me this affair except because of some merit I have over the angels. So God looked into that from him and said: “I am placing a vicegerent on the earth.” Ibn ʿAbbās said: His name was ʿAzāzīl, and he was among the most diligent of the angels in effort and the greatest of them in knowledge, so that led him to pride. This is a third saying regarding the cause of his pride. And ʿIkrimah narrated from Ibn ʿAbbās that God Most High created a creation and said: “Prostrate to Adam,” and they said: “We will not do it.” So He sent upon them a fire and it burned them. Then He created another creation and said: “I am creating a human from clay, so prostrate to Adam.” They refused, so God Most High sent upon them a fire and it burned them. Then He created these angels and said: “Prostrate to Adam.” They said: “Yes.” And Iblīs was among those who did not prostrate. And Shahr b. Ḥawshab said: Iblīs was of the jinn who inhabited the earth, and the angels expelled them, and one of the angels captured him and took him up to heaven. The most correct of the sayings is to say as God Most High said: “And when We said to the angels: Prostrate to Adam, they prostrated, except Iblīs; he was of the jinn and transgressed against the command of his Lord.” It is possible that his transgression was from his self-admiration due to the abundance of his worship and effort, and it is possible that it was because he was of the jinn.
Grades by grader
No grade is recorded for this wording.