The Order of Teaching the Names, Vicegerency, and Prostration

The context and sequence of the verses indicate that the prostration to Adam occurred after his appointment as vicegerent and after the teaching of the names. However, the verse “So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration” (38:72) suggests that the command to prostrate was given after Adam was proportioned and the soul was breathed into him. Consequently, the prostration by the angels took place immediately after Adam was given life and the soul was breathed into him,(12) unless it is considered that the teaching of the names coincided with the breathing of the soul.

In the exegetical discussions on the previous verse, specifically regarding the phrase “and He knows what you reveal and what you have concealed,” it was mentioned by the esteemed scholar ʿAllāmah Ṭabāṭabāʾī (may God have mercy on him) that if the hidden matter in this phrase refers to the arrogance of Iblīs and his decision not to prostrate to Adam, and if the phrase “and He knows what you reveal…” is connected to “He knows the unseen…” rather than “Did I not say…”, then it follows that the command to prostrate occurred before the teaching of the names.

Thus, the esteemed scholar ʿAllāmah (may God have mercy on him) addresses the question of why the verse under discussion is not placed between the verses on vicegerency and the teaching of the names, and why the actual chronological order of events is not observed.(13)

ʿAllāmah Ṭabāṭabāʾī (may God have mercy on him) explains that the non-observance of the chronological order of events in the verses concerning Adam is due to the intended purpose of these verses: to highlight the dignity of humankind, the manner of their descent to the world, and the ultimate states of happiness or misery that follow. This objective does not depend on maintaining the sequence of events or detailing specifics such as the exact timing of the angels’ prostration. Thus, the narrative of Adam is presented concisely, avoiding unnecessary elaboration.

The sage describes those unfamiliar with religious knowledge as outsiders to the divine realm of understanding. Those who have engaged in religious study but lack demonstrative proof in all its principles remain in the vestibule of this knowledge, not fully acquainted with the essence of the divine. Only those who have thoroughly mastered this knowledge and secured all necessary proofs are considered familiar with the sultan of this domain, and the peak of such knowledge and acquaintance belongs to the prophets. Their true followers and sages inherit its lesser degrees. The prophets themselves vary in rank: some perceive the divine from afar, while others witness Him closely.

ʿAllāmah emphasizes that those lacking true realization in the knowledge of God, who merely speak of Him through imitation or imaginary perception, are far from genuine understanding and are, in his view, distant from the house of divine knowledge.

It can be argued in favor of the precedence of prostration over the teaching of the names that if the command to prostrate occurred after the teaching of the names and Adam’s station had already been established, it might seem less significant for the angels to prostrate at that point since Adam’s elevated status was already clear. However, the response to this is that the angels’ act of veneration and prostration after recognizing Adam’s superiority still holds great value. This act demonstrates their complete obedience to God’s will and their absence of envy or arrogance, contrasting with Iblīs’s defiance. It shows that the angels, unlike Iblīs, did not resist the divine command despite Adam’s evident superiority.

Furthermore, the nature of envy typically emerges after the superiority of the one envied becomes apparent. Thus, prostrating after Adam’s distinction would still be considered an honor for the angels, highlighting their humility and devotion.

To accurately determine the sequence of the angels’ prostration and its place within the Qur’anic narrative, whether it preceded or followed the teaching of the names, a detailed analysis of the relevant verses is essential. The verses addressing this topic vary. Some verses focus solely on the command for the angels to prostrate, without delving into the aspects of Adam’s creation, the teaching of the names, or his role as a teacher of the angels, as seen in: “And when We said to the angels, ‘Prostrate to Adam,’ and they prostrated, except for Iblīs…” (17:61; 18:50).

Other verses discuss the creation of Adam and the angels’ mission to prostrate, suggesting the prostration occurred immediately after Adam’s creation and prior to the teaching of the names. For example: “And when your Lord said to the angels, ‘Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of My spirit, then fall down to him in prostration.’”(14)

The apparent meaning of the verses addressing the angels’ prostration suggests that this act was directly contingent upon the fashioning of Adam and the breathing of the spirit into him, with no interval between these events. Some of these verses encompass several key themes, including the appointment of Adam as the vicegerent on earth, the teaching of the names, the presentation of the names to the angels, the angels’ inability to report them, Adam’s role as a teacher to the angels, and the command to prostrate. Although these verses lack explicit sequential indicators like the particle “fa” (then), the deep contemplation of the Qur’anic context reveals a structured interpretation, where the Qur’an elucidates itself.

Exegetes such as Fakhr al-Rāzī, al-Ālūsī and others(15) have interpreted the sequence of the prostration verses by using verse 29 of Sūrah al-Ḥijr and verse 72 of Sūrah Ṣād, which emphasize that prostration follows the breathing of the spirit. This interpretation maintains that the prostration is contingent upon the spirit being breathed into Adam, aligning with the contextual flow of events presented in these verses. However, while these verses summarize the occurrence of prostration immediately after the breathing of the spirit, they do not preclude other significant events that established Adam’s honored status prior to the prostration.

For instance, the verse “And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses” (21:87) might imply a direct connection between Jonah’s anger and his calling for help. However, there were intervening events, such as the casting of lots(16) and Jonah being swallowed by the fish,(17) illustrating that a summary verse does not necessarily negate other events occurring in between.(18)

Therefore, the proper approach to verse-by-verse exegesis (tafsīr) emphasizes that the sequence of events in Sūrah al-Baqarah should be given precedence when interpreting the narrative of Adam (a.s.) over the verses from other chapters. This sequence suggests that the prostration of the angels to Adam occurred after the teaching of the names by God and after Adam had taught these names to the angels.(19)