Tafsir of Al-Baqarah 2:31

Tafsir of Surah Al-Baqarah, Verse 31: "And He taught Adam the names, all of them."

When the angels questioned the wisdom behind creating Adam and his progeny and settling them on Earth, and Allah informed them of the wisdom in a general manner by saying: {Indeed, I know that which you do not know} (Al-Baqarah: 30), Allah intended to provide them with further clarification and detail that general statement.

Thus, Allah clarified the virtue of Adam (عليه السلام) in a way previously unknown to them: {And He taught Adam the names, all of them}. Then, He presented them (the names/objects) to the angels, to manifest the perfection of Adam's virtue and their deficiency in knowledge, thereby confirming the general answer with this detailed one.

Herein lie several issues:

The Ash'arites, Al-Jubba'i, and Al-Ka'bi held that all languages are Tawqīfiyyah (divinely ordained). This means Allah created an innate, necessary knowledge of those specific words and their meanings, and that those words were designated for those meanings.

Their Evidence: They cite the verse: {And He taught Adam the names, all of them} (Al-Baqarah: 31).

1. The addition of the teaching (علم) to the names (الأسماء) implies that these names existed before this teaching.
2. If the names existed before the teaching, then the languages themselves must have existed prior to this instruction.
3. When Adam (عليه السلام) challenged the angels with the knowledge of the names, the angels must have known that Adam was truthful in assigning those specific names to those specific objects. Otherwise, his truthfulness would not have been established. This necessitates that the designation (وضع) of those names for those objects preceded the teaching.

The Rebuttals:

1. Why can't it be argued that Allah created an innate knowledge that a designer designated these words for these meanings, without specifying that the designer was Allah or humans? This does not necessitate that the attribute (the designation) becomes known necessarily while the essence (the word/meaning) is known only through evidence.
2. Even if Allah created this knowledge in the rational being, why can't it be argued that He created it in non-rational things? Relying on mere assumption (الاستعباد) in this context is unlikely.
3. Why can't it be argued that Allah addressed the angels through another means, such as writing or other methods?
4. It is undisputed that Allah's will to designate those words for those meanings preceded the teaching. This is sufficient to justify attributing the teaching to the names.
5. The fourth point will be explained later, Allah willing.

Some scholars suggested that {And He taught Adam the names, all of them} means Allah taught him the attributes, characteristics, and properties of things.

Evidence for this interpretation: The word Ism (name) is derived either from Simah (mark/sign) or Sumuww (eminence/height).

1. If derived from Simah, the name is the sign, and the attributes/properties/characteristics indicate the essence. Thus, "names" could refer to attributes.
2. If derived from Sumuww, the proof/evidence (دليل) for a thing is considered more elevated (أسمى) than the thing itself. Knowledge of the proof precedes knowledge of the signified thing. Thus, "names" could refer to proofs/attributes.

Since this interpretation is linguistically possible, it must be the intended meaning for several reasons:

1. Knowledge of the realities of things is a greater virtue than knowledge of their names. It is more appropriate for the context (which aims to show virtue) to refer to the greater virtue.
2. A challenge (تحدي) is only valid and proper regarding something the listener can, in principle, achieve. One can challenge an eloquent Arab to produce eloquent speech, but one cannot challenge a Black person to speak Arabic, as language acquisition is impossible without teaching. However, knowledge of the realities of things is something the intellect is capable of acquiring, making the challenge valid in this domain.

The Popular Opinion (Second View): The majority opinion is that {the names, all of them} refers to the names of everything Allah created among the contingent beings, encompassing all the different languages spoken by Adam's progeny today—Arabic, Persian, Roman, etc.

It is suggested that Adam (عليه السلام) spoke these languages. When he died and his children dispersed across the world, each spoke a specific language from that set. Over time, generations passed, and they forgot the other languages, leading to the divergence of tongues.

Scholars of Meaning (أهل المعاني) noted: The phrase {And He taught Adam the names} requires an implied object (إضمار). It could mean:

1. He taught Adam the names of the named things (أسماء المسميات).
2. He taught Adam the named things of the names (مسميات الأسماء).

They argue the first is preferable due to the command: {Inform me of the names of these} and the subsequent statement: {Then when he had informed them of their names}. If the second were intended, the phrasing would likely have been "Inform me of these" and "He informed them of these."

Addressing a Counter-Argument: If Allah taught him the names of all created kinds, including non-rational things, why did the command use the masculine plural pronoun (عرضهم - "present them") instead of the feminine plural (عرضها)? Answer: Because the group included rational beings (angels, humans, jinn). The masculine plural (هم) was used to overwhelm/prevail (غلب) due to the presence of the most complete category (rational beings), following the custom of the Arabs to use the superior form when mixing categories.

Some people use the verse {Inform me of the names of these} as proof for the permissibility of burdening someone beyond their capacity. This view is weak.

Allah only asked them to inform Him while knowing their inability, for the purpose of reproach and conviction (التبكيت). This is supported by His statement: {If you are truthful} (Al-Baqarah: 31).

The Mu'tazilah View: The knowledge manifested by Adam (عليه السلام) regarding the names was a miracle (معجزة) proving his prophethood at that moment.

1. It is plausible he was sent as a messenger to Eve.
2. It is also plausible he was sent to the angels to whom the challenge was directed, as it is possible for a messenger to be sent to another messenger (like Abraham to Lot).

Their Evidence: The acquisition of this knowledge was contrary to custom (ناقض للعادة), thus it must be a miracle, and if a miracle, it proves prophethood.

The Rebuttal:

1. We do not concede that this knowledge contradicts custom. Knowledge of language bestowed by Allah upon one person, while withheld from another, is not necessarily contrary to custom.
2. Furthermore, either the angels knew the designation of those words for those objects, or they did not.
   • If they did know, they could have named the objects themselves, and the superiority (المزية) would not have been apparent.
   • If they did not know, how did they confirm that Adam was correct in assigning each word as a name to each object?

Defending the Miracle Argument (Two ways):

1. Perhaps each class of angels had a language among these, and each class was ignorant of the others' languages. When all classes gathered, Adam named everything in all those languages. Each class recognized Adam's accuracy in its specific language, thus confirming his truthfulness, even though collectively they were incapable of knowing all the languages—making it a miracle.
2. Allah might have informed the angels before hearing Adam's response, giving them a basis to confirm his truthfulness upon hearing him. This confirmation would then establish the miracle.

Alternative View (Not a Miracle/Prophethood): If a miraculous act occurred, it could be a Karāmah (honor) or Irḥāṣ (precursor to prophethood), both of which we deem permissible. The discussion then becomes secondary to the established views on Karāmāt and Irḥāṣ.

Arguments Against Adam being a Prophet at that Time: Those who assert he was not a prophet then offer several points:

1. If he were a prophet then, the sin committed later would have occurred after prophethood, which is impermissible. Since the slip-up is agreed to have happened after this event, and that slip-up was a major sin (as will be explained), which warrants expulsion and condemnation—all impermissible for prophets—the event must have preceded prophethood.
2. If he were a messenger then, he must have been sent to someone:
   • To the Angels? The Mu'tazilah hold angels are superior to humans. It is not permissible to send an inferior being as a messenger to a superior one, as the messenger and the community follow the superior. Furthermore, acceptance is easier from one's own kind (as per {If We had made him an angel, We would have made him a man}).
   • To Humans? Only Eve existed, and she received direct instruction ({Do not approach this tree}), without Adam as an intermediary.
   • To the Jinn? No Jinn were present in the heavens.
   • To no one? If he was sent to no one, the purpose of prophethood—conveying the message—is lost. (This argument is considered weak).
3. The verse {Then his Lord chose him} (Al-Baqarah: 37) indicates that the choosing (and thus prophethood) occurred after the slip-up. If he was not chosen before the slip-up, he was not a messenger, as prophethood and choosing (الاجتباء) are inseparable; choosing means being singled out for honors, which is the essence of being made a messenger (as per {Allah knows best where to place His message}).

Several interpretations are offered for this phrase:

1. "Inform me of the names of these, if you are truthful in that informing."
2. "Inform me, and say nothing but the truth." This serves as emphasis on their inability and deficiency, as once they realize they cannot be truthful in their report, they know the task is impossible.
3. "If you are truthful in your claim that there is nothing the creation is commanded to do that you are not capable of performing." (This is attributed to Ibn Abbas and Ibn Mas'ud).
4. "If you are truthful in your claim that I have not created anything that you do not know better than me, then inform me of the names of these."

This verse demonstrates the excellence of knowledge. Allah did not manifest the perfection of His wisdom in creating Adam except by demonstrating knowledge. If there were a higher form of knowledge, His virtue would have been manifested through that instead.

Evidence for the Virtue of Knowledge (Scriptural and Rational):

A. From the Qur'an (Scriptural Evidence):

1. Naming Knowledge as Wisdom (الحكمة):
   • Mātil reported four meanings for Hikmah in the Qur'an: (a) Admonitions (e.g., Al-Baqarah: 231); (b) Understanding and Knowledge (e.g., Maryam: 12, Luqman: 12); (c) Prophethood (e.g., An-Nisa: 54); (d) The Qur'an itself (e.g., An-Nahl: 54). All these ultimately return to knowledge.
   • Allah called the world little: {Say: The enjoyment of this world is but little} (An-Nisa: 77). He called knowledge little: {And you have not been given of knowledge except a little} (Al-Isra: 85). If the quantity of the world is finite and unknowable in its totality, how much greater is the value of what He called "a little" (knowledge)?

2. Rational Proof: The world is finite in measure, number, and duration. Knowledge is infinite in measure, number, and duration, as are the resulting felicities. This points to the virtue of knowledge.

3. Contrasting the Knowing and Unknowing: {Say: Are those who know equal to those who do not know?} (Az-Zumar: 9). Allah contrasts good/bad, blind/seeing, darkness/light, Paradise/Hell, shade/heat—all derived from the contrast between the knower and the ignorant.

4. The Rank of Scholars (أولوا الأمر): The soundest opinion is that {those in authority} (أولى الأمر) refers to scholars.
   • In two verses, scholars are mentioned in the second rank: {Allah bears witness that there is no god but He, and [so do] the angels and those who have knowledge} (Al 'Imran: 18), and the verse on obedience to authority.
   • In two other verses, they are elevated to the first rank: {And none knows its interpretation except Allah and those firmly rooted in knowledge} (Al 'Imran: 7), and {Say: Sufficient is Allah as a witness between me and you, and [with] he who has knowledge of the Book} (Ar-Ra'd: 43).

5. The Degrees of Believers: Allah mentioned degrees for four groups:
   • The believers of Badr (Anfal: 2-4).
   • The Mujahideen (An-Nisa: 95).
   • The righteous (Al-A'la Darajat).
   • The Scholars: {And those who were given knowledge [will be raised by degrees]} (Al-Mujadilah: 11). Scholars are favored over all other groups by degrees.

6. Fear of Allah: {Indeed, only those fear Allah, from among His servants, who are scholars} (Fatir: 28). Scholars are described with five virtues: (1) Firm rooting in knowledge and belief (Al 'Imran: 7); (2) Monotheism and bearing witness (Al 'Imran: 18); (3) Weeping (Al-Isra: 109); (4) Humility/Awe (Al-Isra: 107); (5) Fear (الخشية).

B. From the Hadith (Prophetic Sayings):

1. (He who wishes to see those freed from the Fire should look at the learners...) Every step to a scholar's door earns a year of worship, a city in Paradise, and forgiveness.
2. (Whoever seeks knowledge for other than Allah will not leave this world until Allah makes the knowledge turn against him...) Seeking knowledge for Allah is like fasting by day and praying by night. Learning one chapter of knowledge is better than owning Mount Abu Qubays in gold to spend in Allah's cause.
3. (Whoever dies while seeking knowledge to revive Islam is one degree from the Prophets in Paradise.)
4. (Allah will resurrect people on the Day of Judgment, then distinguish the scholars and say: "O assembly of scholars, I did not place My light in you intending to punish you. Go, for I have forgiven you.")
5. (When the teacher of good dies, the birds of the sky, beasts of the earth, and fish of the sea weep for him.)
6. (Whoever prays behind a scholar is as if he prayed behind a Prophet.)
7. (The scholar is favored over the worshipper by seventy degrees...) because the scholar removes innovations (البدعة) that the worshipper overlooks while focusing on his devotion.
8. (May Allah have mercy on My successors.) They are those who revive and teach My Sunnah.
9. (Whoever leaves seeking a chapter of knowledge to refute falsehood with truth or misguidance with guidance, his deed is like forty years of worship.)
10. (That Allah guides one man through you is better for you than what the sun rises and sets upon.)
11. (Whoever seeks knowledge to teach people, seeking the Face of Allah, will receive the reward of seventy Prophets.)
12. (The ink of the seeker of knowledge and the blood of the martyr will be brought forth on the Day of Judgment; one is not preferred over the other.) In one narration, the ink of the scholars is preferred.
13. The story of the three men who approached the Prophet (صلى الله عليه وسلم): one sat near the opening (sought refuge with Allah and was sheltered), one sat behind (was shy of Allah and Allah was shy of him), and one turned away (Allah turned away from him).

C. From the Athār (Sayings of Companions/Successors):

1. Knowledge is superior to wealth in seven ways (Ali ibn Abi Talib): Knowledge is the inheritance of Prophets; wealth is the inheritance of Pharaohs. Knowledge does not decrease by spending; wealth does. Wealth needs a guardian; knowledge guards its owner. Wealth remains when the man dies; knowledge enters the grave with him. Wealth is acquired by believer and disbeliever; knowledge only by the believer. People need the knowledgeable for their religion but not the wealthy. Knowledge helps one cross the Sirat; wealth hinders.
2. The scholar is more compassionate to the student than parents, as parents guard against worldly harm, while scholars guard against the Fire of the Hereafter.
3. (On the Day of Judgment, the ink of the scholars and the blood of the martyrs are weighed; the scholars' ink is preferred.)
4. The world is a garden adorned by five things: the knowledge of scholars, the justice of rulers, the worship of the devout, the trustworthiness of merchants, and the sincerity of craftsmen. Iblis countered these with envy (against knowledge), tyranny (against justice), hypocrisy (against worship), treachery (against trust), and deceit (against sincerity).
5. The scholar who acts upon his knowledge is superior to the one who only worships.
6. The scholar is a Prophet whose revelation has ceased.
7. The scholar is like the sun, the knowledgeable in God (but not His commands) is like the moon, and the knowledgeable in commands (but not God) is like a lamp burning itself to give light.

D. Rational Proofs for the Virtue of Knowledge:

1. Knowledge as Pleasure, Ignorance as Pain: The intellect naturally prefers what satisfies desire and avoids what causes pain.
   • Pleasure is the realization of the beloved; pain is the realization of the disliked.
   • The realization achieved through the intellect (the soul) is superior to physical realization (eating, seeing). The object of intellectual realization (Allah and His creation) is the noblest conceivable. Therefore, the pleasure of knowledge is the highest pleasure, and the pain of ignorance is the deepest suffering.
   • When asked a difficult question, the scholar rejoices in knowing the answer and feels shame in ignorance, proving knowledge is inherently pleasurable.

2. The First Revelation: The first verses revealed were about reading and knowledge ({Read, in the Name of your Lord who created...}). This links the highest honor (creation) to the highest state (knowledge).

3. The Most Generous (الأكرم): Allah is called Al-Akram because He taught by the pen. This implies knowledge is the most noble gift.

4. The Fear of Allah: {Indeed, only those fear Allah, from among His servants, who are scholars} (Fatir: 28).
   • This verse implies that only scholars enter Paradise, as fear (الخشية) is a prerequisite for Paradise (as per {For him who feared the standing before his Lord will be two Gardens}).
   • Fear requires knowledge of Allah's Power, Knowledge, and Wisdom (that He will not tolerate evil). Thus, fear is a necessary consequence of true knowledge of God. Knowledge devoid of fear is blameworthy argumentation.

5. The Command to Increase Knowledge: {And say: My Lord, increase me in knowledge} (Tā Hā: 114). Allah commanded His Prophet to seek increase in knowledge specifically, not in wealth or dominion.

6. Solomon's Pride: Solomon (عليه السلام), despite his vast kingdom, boasted of his knowledge: {And I have been given knowledge of the speech of birds} (An-Naml: 16), prioritizing it over his dominion.

7. The Hoopoe's Insight: The weak Hoopoe spoke profound words to Solomon because of its knowledge, showing knowledge grants authority.

8. Contemplation vs. Worship: {Contemplation for an hour is better than sixty years of worship.} Contemplation (knowledge) leads to God, while worship leads to God's reward.

9. The Greatness of Knowledge: Allah called knowledge great: {And Allah's favor upon you was great} (An-Nisa: 113, regarding knowledge). He called wisdom (knowledge) "abundant good."

10. Knowledge in Previous Scriptures: The Torah commanded honoring wisdom, and the Psalms commanded consulting scholars if the pious are unavailable.

Various philosophical and theological definitions are examined:

• Al-Ash'ari: Knowledge is what allows one to know, or what makes the essence knowing. (Rebuttal: This leads to circularity, though he argues self-knowledge is necessary and thus avoids the loop).
• Al-Qadi Abu Bakr: Knowledge is knowing the known as it is. (Rebuttal: If knowledge is defined by the known, it is circular. If knowledge is cognition (المعرفة), it is defining a thing by itself, or it implies prior ignorance, which is impossible for God).
• Al-Isfarayini: Knowledge is the clarification (تبيين) of the known. (Rebuttal: This implies appearance after hiddenness, which doesn't apply to God's eternal knowledge).
• Ibn Furak: Knowledge is what makes the possessor capable of perfecting action. (Rebuttal: Knowledge of necessary truths does not guarantee practical mastery).
• Al-Qaffal: Knowledge is establishing the known as it is.
• Imam Al-Haramayn (Al-Juwayni): Defined knowledge by its opposites (certainty, doubt, conjecture, illusion) based on the nature of belief (اعتقاد). (Rebuttal: This relies on the self-evident nature of belief, which could be applied to the nature of knowledge itself; it also excludes conceptual knowledge (التصور) which lacks certainty/doubt).
• Mu'tazilah: Knowledge is belief (الاعتقاد) that causes the soul to rest (سكون النفس). (Rebuttal: Belief is a different genus from knowledge; also, this doesn't apply to God's knowledge).
• Philosophers: Knowledge is an image (صورة) obtained in the soul, corresponding to the known object. (Rebuttal: This implies the soul contains the image of a mountain or sea, which is impossible; it also leads to circularity regarding correspondence).
• Al-Ghazali's attempt to clarify the Philosophers: He likened the mind to a mirror where the image of the known is imprinted. (Rebuttal: This is flawed; the image in a mirror is not the object itself, and the analogy fails when applied to the mind).

The Correct View: The inability to define knowledge stems from its extreme clarity. It is self-evident. Everyone necessarily knows they know themselves, and that they know they are not in the sky or the sea. This necessary knowledge of being characterized by knowledge implies a necessary knowledge of the essence of knowledge itself. Therefore, defining it is impossible because it is the most manifest thing.

Thirty terms are examined, including:

1. Idrāk (Perception/Reaching): When the rational faculty reaches and grasps the essence of the known.
2. Shu'ūr (Sensation/Awareness): Grasping without firm establishment; the initial, shaky stage of knowledge.
3. Taṣawwur (Conception): When the rational faculty fully grasps the meaning. (Derived from Ṣūrah (form), implying the mental form of the object).
4. Ḥifẓ (Retention): When the form is confirmed and can be recalled. (Not applied to God, as His knowledge does not lapse).
5. Tadhakkur (Recollection): The attempt by the mind to recall a lost, retained form. (The mechanism is mysterious).
6. Dhikr (Remembrance): The actual return and presence of the form after the attempt to recall it (i.e., after forgetting).
7. Ma'rifah (Acquaintance): Sometimes distinguished from ’Ilm as knowledge of particulars (while ’Ilm is universals), or as conception (while ’Ilm is affirmation). Some hold Ma'rifah is a higher degree than ’Ilm.
8. Fahm (Understanding): Grasping the meaning from spoken words.
9. Fiqh (Deep Understanding): Knowing the speaker's ultimate purpose in their speech. (The Quraysh disbelievers "scarcely understood a saying" because they missed the true purpose of divine commands).
10. ’Aql (Intellect): Knowledge of the attributes of things (good/bad, perfect/deficient), which acts as a restraint (عقال) preventing action leading to harm.
11. Dirāyah (Knowledge via Means): Knowledge acquired through stratagems, premises, and deliberation. (Not applicable to God).
12. Ḥikmah (Wisdom): Every good science and righteous deed; often used for practical knowledge.
13. ’Ilm al-Yaqīn, ’Ayn al-Yaqīn, Ḥaqq al-Yaqīn (Degrees of Certainty).
14. Dhihn (Faculty of Acquisition): The soul's capacity to acquire knowledge, given that obedience requires knowledge.
15. Fikr (Contemplation): Transitioning from present affirmations to recalled ones.
16. Ḥads (Intuition): The faculty for finding the intermediary link between two unknown extremes.
17. Dhakā’ (Sharpness): The intensity and perfection of Ḥads.
18. Fiṭnah (Acuity): Alertness to something intended to be concealed (used for riddles/symbols).
19. Khāṭir (Impression): The soul's movement toward acquiring proof; the concept present in the mind.
20. Wahm (Conjecture): A weak belief, often applied to sensory judgments (e.g., a lamb's belief about its mother).
21. Ẓann (Presumption): A strong belief. Sometimes used synonymously with ’Ilm when the strength of the evidence is high (as in the verse about meeting the Lord).
22. Khayāl (Imagination): The remaining image of a perceived object after its absence.
23. Badīhah (Intuition/Self-Evidence): Knowledge acquired immediately without thought (e.g., knowing one is half of two).
24. Awaliyyāt (First Principles): The same as Badīhiyyāt.
25. Rawiyyah (Deliberation): Knowledge gained after much thought.
26. Kiyāsah (Sagacity): The soul's capacity to deduce what is most beneficial.
27. Khibrah (Experience): Knowledge attained through trial.
28. Ra’y (Opinion): The mind's grasp of premises expected to yield a desired conclusion.
29. Firāsah (Discernment): Inferring the hidden character from the apparent signs (supported by verses like {Indeed in that are signs for those who look closely}).
30. Knowledge of Certainty, Eye of Certainty, Truth of Certainty.

The verses {And He taught Adam the names}, {We have no knowledge except what You have taught us}, and {The Most Merciful taught the Qur'an} do not necessitate describing Allah as Al-Mu'allim (The Teacher) in the common usage of the word.

This is because the term Mu'allim has become conventionally restricted to one who earns a living by teaching or tutoring. Just as a teacher is not included in a bequest to students, the term is not applied absolutely to God. If this convention did not exist, it should be applied to Him, as He alone has the power to cause knowledge to exist in others.

{They said, "Exalted are You! We have no knowledge except what You have taught us. Indeed, it is You who is the All-Knowing, the Wise." He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you, 'Indeed, I know the unseen [aspects] of the heavens and the earth, and I know what you reveal and what you used to conceal?'"}

The text concludes with extensive discussions on the virtue of knowledge, supported by numerous narratives and rational arguments, emphasizing:

• The superiority of knowledge over wealth (as detailed in the sayings of Ali, Ibn Mas'ud, and others).
• The necessity of knowledge for true worship and fear of God.
• The status of scholars as heirs of Prophets, guides, and those whose deeds continue after death (like charity or righteous offspring).
• The danger of ignorance (likened to death) and the danger of knowledge used improperly (hypocrisy, arrogance, or seeking worldly gain).
• The nature of the intellect as the faculty that distinguishes good from evil, leading to the highest form of happiness.