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164 Man Appreciates in Value.

Dear Friends,
Assalamu Alaikum,
This is the 14th talk in a series titled Pleasing Madrasah Reforms and the objective of these talks
is to make Muslims all over the World aware of the endless amount of material that there is in the
Aayaths of the Quran that is designed for Intellectual Research.
This does not mean that this is research only for the learned and the academics, but what it means
is that the Aayaths of the Quran are so presented that even a curious and sincere Muslim could
attempt to unravel its truth, its light and its wisdom. Sincere devotion and an unbiased mind free
of dogmas would be of immense help to this seeker Insha Allah!
Last week I got on to a rather huge topic where I was trying to learn about the nature of the
creation of man. In this endeavor the method I used was to try to read the Aayaths that refers to
man and the creation of man. Now when I began to select these Aayaths a factor that was striking
me is that Allah uses many names when referring to man. For example in different Aayaths we
find man being referred to as the Insaan or the Rijaal or the Bashar or the Khaleefah.
Last week I tried to work out the reasons for the use of the names Bashar and Khaleefah and for
this purpose I read Aayath No 30 from Surah Baqarah and Aayath No 28 from Surah Al Hijr.
The first of these Aayaths pointed out that Allah tells the Malaaikah that the Khaleefah will be
placed on Earth (


) and the second of these Aayaths

Allah tells the Malaaikah that He is going to create the Bashar from Earthly material

(


)

In one man is referred to as the Khaleefah and in the other man is referred to as the Bashar.
So I asked the question why the different wording when referring to man?
We then went through the meanings of those words.
We also went through other Aayaths that refer to those names and came up with some interesting
observations.
Now when reading these two Aayaths and the Aayaths that follow, I see another similarity or it
would be better described as a related parallel development.
That is, after telling the Malaaikah about the Khaleefah and the Bashar, Allah instructs the
Malaaikah to do a Sujoodh and all the Malaaikah do this Sujoodh except for Iblis.
But then when reading we find that before the order or the instruction to the Malaaikah to do the
sujoodh Allah points out a process, and it is after demonstrating the results of that process that
Allah instructs the sujoodh.
This process is obviously one in which the Khaleefah as well as the Bashar undergo some
tremendous value addition. What would be this process or what is it that has enhanced the value
of this Khaleefah as well as this Bashar to such an extent that God is instructing the Malaaikah to
do sujoodh?
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In the Aayath about the Khaleefah, Allah describes through 3 Aayaths the value addition to
Aadham (AS) and then follows it with the instruction to the Malaaikah to do a sujoodh to
Aadham (AS) whilst in the Aayath about the Bashar, in the very next Aayath Allah instructs about
the process of value addition to the Bashar and only then instructs the Malaaikah to do a sujoodh
to the Bashar.
One set of Aayaths begins with the reference to the Khaleefah but then goes on to the instruction
for Sujoodh to Aadham (AS) whilst in the other set of Aayaths reference is to the Bashr and the
instruction for sujoodh is also to this Bashar.
So obviously there are many questions arising from these apparent differences. We must realize
that these are not differences or contrasts in facts, but these are actually descriptions of one event
from 2 different but important perspectives.
It is for us to compare, reconcile and try to work out the wonderful message or pointers that Allah
is providing for us to learn about so many matters.
One of them would be the pointers teaching us about the creation of the nature of man.
So let me first list some of these questions that strike me as relevant to our seeking.
1. Why did Allah point out the Khaleefah in one set of Aayaths and then the Bashar in
another set of Aayaths?
(This question and the arising answers were gone in to in my last talk)
2. When the Malaaikah voices their concern about the Khaleefah, Allah tells them
(
)meaning, He said: "I know what ye know not."

In the next few Aayaths Allah describes a value addition process to Aadham (AS) and it is
the results of this process that demonstrates through Aadham (AS) that Allah knows what
the Malaaikah are incapable of learning or finding out.
So does this not indicate that Aadham (AS) is now that indicator, or that evidence?
(P)
So what is this process?
3. What lessons would we learn or what is Allah pointing out to us by describing this value
addition process to Aadham (AS)?
4. In the Aayath where Allah points out to the creation of the Bashar, Allah goes on to point
out to us that He instructs the Malaaikah to do sujoodh, but then before this instruction
there apparently is a value addition process to the Bashar. So what is Allah pointing out to
us by describing this value addition process?
5. What is common between the value addition process to Aadham (AS) and the value
addition process of the Bashar?
Let us try to work out these answers; I am sure Insha Allah that in this exercise there would be
so much more that we could learn Insha Allah!
Let me first read the Aayaths that instructs us about the Bashar.
Aayath Nos 28 & 29 of Surah Al Hijr;
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[015:028] Behold! thy Rabb said to the

Malaa'ikah:
"I am about to create Bashar, from
sounding clay from mud altered
(molded into shape);

[015:029] When I have fashioned him (in

due proportion) and breathed into him of
My spirit,

fall ye down to him in Sujoodh (prostration

or obeisance)."

Now in the last talk we went through some Aayaths that pointed out that man had been present
even before being placed on Earth. So then in what form were we?
So when we read this Aayath do we not see that Allah is pointing out to us that this man is
being created as the Bashar, because through this earthly suit that that man is being fitted
into, has been shaped or fashioned with some amazing faculties?
As we all know these are the faculties referred to as the Samgha (or hearing) the Baswr (or
seeing) the AQL (or intelligence) Swudhoor (or the spiritual chest) Qalb (or the spiritual
heart) and the Afidha (the spiritual feeling)
In these two Aayaths we see that this Bashar goes through three value adding processes, as
follows;
1. Created from sounding clay from mud altered (molded into shape)

(
)

2. He is going to be fashioned or specially formed ()

3.

)
Allah is going to breathe His Ruh into this Bashar (

It is after pointing out this value addition that Allah points out His instructions to the Malaaikah;
(
)

Let me read a few more Aayaths from the Quran that point out this wonderful creation the
creation of man as the Bashar in Earthly dressing or fitted in to an earth suit that is equipped
with faculties that are specially fashioned.
Surah Alif Laam Meem Sajdha

[032:009] But He fashioned him in due

proportion, and breathed into him something
of His spirit.

And He gave you (the faculties of) hearing and

sight and feeling (and understanding):

little thanks do ye give!

Surah Al Mumin

[023:012] We created mankind (Insaan) from

an essence of clay

[023:013] Then We placed him as a semen

drop in a resting place, firm;

[023:014] Then We created the semen drop

into a clinging substance;

Then We created the clinging substance into

an embryonic lump;

Then We created the embryonic lump into

bones;

Then we clothed the bones with flesh

then we produced out of it another creature.

So blessed be Allah, the best to create!

An important point to note here is that when Allah uses the Khalaq here meaning to create, He is
actually describing a metamorphosis, like a caterpillar becoming a chrysalis and this chrysalis
becoming a Butterfly.
Is not Allah describing the creation of this Bashar pointing out to us the developing stages or the
evolving metamorphosis and then at the final stage Allah instructs us that we are another creation
(
) .

This Bashar is not like the other earthly creatures.

This Bashar is very different.
Surah Nahl
[016:078] It is He Who brought you forth
from the wombs of your mothers when ye
knew nothing; and He gave you hearing and
sight and intelligence and affections: that ye
may give thanks (to God).

In this Aayath there are many important pointers two of which are;
1. When we are brought forth from the wombs of our mothers or in other words when we are
born, we knew nothing. It does also point out that we have also forgotten everything that
took place in the past.
We have forgotten the drama with Allah, the Malaaikah and Iblees.
We have to now learn about these events and their implications.
How?
2. We are provided with faculties or tools to learn and to build our knowledge.
These faculties are the hearing and the perceiving and the spiritual feeling
(
)

These Aayaths provide the many pointers or indicators for us to work out the value addition to the
Bashar.
Now what about the Khaleefah and his value addition?
This is described in Aayath No 30 of Surah Baqarah, but the curious point here is that Allah
begins with the Khaleefah and then instructs the Malaaikah to do sujoodh to Aadham (AS)
So we do realize that in this case the value addition is being explained through the example of
Aadham (AS)
Let us read these interesting Aayaths.
This Aayath has 3 sentences. Let me read it sentence by sentence;
[002:031] And He taught Adam the
Asmaa, all of them;
then He displayed them to the
Malaaikah,
and He said: "Tell me the Asma of
these if ye are truthful."

Now what are the Asmaa?

We have heard of the Asmaa Ul Husna or the beautiful names or attributes of Allah.
So Asmaa would mean attributes or qualities.
The singular of Asmaa is Ism and Ism means name or even noun.
So Allah has taught Aadham (AS) all the Asma and then Allah displays them, (probably referring
to the Asma), before the Malaaikah and tells them to identify these Asma.
Now what is the reply of the Malaaikah?
[002:032] They said: "Glory to Thee, no
knowledge is for us except what you
have taught us. You are the all-knowing
the all-wise.

Now this is an interesting Aayath.

The Malaaikah say we have no ilma lanaa ( ) but what we have is only allamthanaa

()

In other words what these Malaaikah are saying is that these Asma cannot be identified without
ilma lanaa ()

So I ask what is the difference between ilma lanaa ( ) which means ilma for us and
( )which means what you have taught us?

How do we do that?
Let us look at this word Ilm which means knowledge.
Now knowledge is something we have, it is contained in our brains.
Let us imagine our brain as a container of knowledge.
How does knowledge come in to this container?
The answer would be through learning
How does this learning take place?
There are three ways;
1. Someone teaches us.
2. We learn by using our senses.
3. We learn by meditatively examining what we have learnt.
We learn by mentally working on what we have learnt.
That is, say for example I have 10 facts in my mind.
Through use of logic and rationale I could derive many other bits of information by just
working on those 10 facts. It is possible to sometimes glean another 100 or even more
other facts from those initial 10 facts.
So now we have three phrases that contain this word Ilm let us study these three phrases and see
in what form this Ilm or knowledge is in.
The first phrase is:
[002:031] And He taught Adam the
Asmaa, all of them;

This word Allama is a verb and is categorized as a Form II verb.

This verb that is already transitive becomes doubly so, as it takes a meaning of "make do" or
"make become", so the meaning could be "to teach" or "to make one learn" that is to make one a
learner.
So this indicates;
1. Allah has taught Aadham (AS)
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2. Allah has also taught Aadham (AS) to use all his faculties
3. Allah has also taught Aadham (AS) to build knowledge with the knowledge he has been
taught, as well as with the knowledge he is learning through the use of his faculties.
Wonderful isnt it?

The second phrase on Ilm is what the Malaaikah say, we have no ilma lanaa ()

Now the word Ilma is an accusative noun, in Arabic it is known as an Ism Manswoob, which
means that there is action on Ilm. What could be the result of action of Ilm on Ilm?
Does this not indicate the generation of ilm from ilm?
The generation of knowledge from knowledge?
So it appears that what the Malaaikah are saying is that they do not possess the ability to generate
ilm from ilm.
The third phrase that contains the word ilm is what the Malaaikah continue to say, but what we
have is only allamthanaa ( ) meaning what you have taught us.

So in short, what all this could indicate is that Allah has taught Aadham (AS) and also taught him
to learn or to generate ilm from ilm, whilst the Malaaikah possess ilm but do not possess the
quality or ability of generating ilm from ilm.
Then there is another important question.
What Allah is pointing out is that this Allama to Aadham is with regard to the Asma, all of
them.
[002:031] And He taught Adam the
Asmaa, all of them;

So we ask what are these Asma?

One obvious answer would be the Asma Ul Husna or the beautiful attributes of Allah.
Then we also read in the Quran about the qualities of man. For example we have the Mumin, the
Kaafir, the Mukhlis, the Mufsidh, the Faasiq, the Munaafiq, the Swaadiq, the Swaabir and so on.
So could it be that Allah is referring to all the Asma that He has displayed in the Universe or in

)
the (
or the Heavens and the Earth?

When we continue to read this set of Aayaths, this possibility makes sense.
[002:031] And He taught Adam the
Asmaa, all of them;
then He displayed them to the
Malaaikah,

and He said: "Tell me the Asma of

these if ye are truthful."
[002:032] They said: "Glory to Thee, no
knowledge is for us except what you
have taught us. You are the all-knowing
the all-wise.
[002:033] He said: "O Adam! Tell them
their Asma."
When he had told them, Allah said: "Did
I not tell you that I know the secrets of
heaven and earth, and I know what ye
reveal and what ye conceal?"

So do we not realize that Allah is pointing out to us that this special knowledge that He has
bestowed on Aadham (AS) will prove that Allah is well aware of the secrets of heavens and the earth,
and Allah knows what we reveal and what we conceal?

(
)

So it appears that the Bashar is created out of earthly material and in this creation are embedded
amazing tools or amazing faculties of discerning. These Faculties are known as the Samgha (or
hearing) the Baswr (or seeing) the AQL (or intelligence) Swudhoor (or the spiritual chest) Qalb
(or the spiritual heart) and the Afidha (the spiritual feeling)
The Khaleefah on the other hand is equipped with the quality to study and analyze evidence or the
signs and to argue or to point out the truth to those who are following their desires and
suppressing the truth that these signs are proclaiming.
So both the qualities described as the Khaleefah and the Bashar work in tandem and it is to this
human being that Allah instructs the Malaaikah to do sujoodh to.
I am describing what I have read out of the Aayaths of the Quran, trying to work out the nature of
the creation of man. Thus far I have tried to explain what I have understood about these qualities
of Khaleefah and Bashar. In fact these two qualities themselves are Asma.
So we find Aadham (AS) is given these qualities and we could assume that Aadham (AS) is the
representative of all mankind which could or should mean that these qualities are also possessed
by all human beings.
Allah then instructs us that when we are born all that knowledge is forgotten, but the Aayaths or
the Signs are present and Allah through the Quran instructs us as to how we could identify this
Asma and Insha Allah begin to believe in the ghaib or the secrets of the Heavens and the Earth
and what they reveal and what they conceal.
How?
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Surah Nahl
[016:078] It is He Who brought you forth
from the wombs of your mothers when ye
knew nothing; and He gave you hearing and
sight and intelligence and affections: that ye
may give thanks (to God).

I hope all you listeners were able to follow what I have been trying to explain. The lesson is not
easy and needs a lot of contemplation to appreciate the wealth of truth in all these Aayaths.
I sincerely pray and hope that all of you benefit from these talks as much as I benefit from
preparing and then presenting these talks to you.
May Allah Taaalah guide us all and accept us all.
Jazza Kalla Khairan.
Assalamu Alaikum

Imtiaz Muhsin
Colombo Sri Lanka
crescent786@hotmail.com
You Tube Channel - HaneefanMusliman

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