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The depiction of the angels prostrating before Adam (a) in the book Habib al-siyar prepared by Ghiyath al-Din Khwandamir in Herat in the 10th/16th century.

The prostration of the angels before Adam is an event recounted in several verses of the Qur'an. According to the narrative, following the creation of Adam (a), God commanded the angels—or, according to some interpretations, all creatures—to perform prostration before Adam. Iblis refused to obey this divine command, an act of disobedience that resulted in his punishment.

Exegetical sources differ regarding the nature of this prostration (whether physical or symbolic), the precise object of the prostration (Adam as an individual versus Adam as a representative of humanity), and the underlying reason for Adam's superiority over the angels that necessitated the command. While some interpretations posit that Adam served merely as a Qibla, others suggest that the angels joined Adam in prostrating to God. However, the majority of Shi'a exegetical sources maintain that Adam was the actual object of prostration—not merely a Qibla—standing as the representative of all mankind. They further attribute his superiority to his knowledge of the Divine Names. Most Shi'a exegetes argue that the angels' prostration before Adam was a literal event, signifying their humility before him.

In their commentaries on the relevant verses, exegetes have debated the nature of Iblis and the motivations behind his rebellion against the divine command. Within the mystic tradition, figures such as Bayazid Bastami and Mansur al-Hallaj have famously praised Iblis for his refusal to prostrate before any being other than God.

Status and Importance

The prostration before Adam stands as a unique teaching of the Qur'an and Islam regarding the creation narrative, reportedly without precedent in prior religious scriptures.[1] Fath Allah Mujtaba'i, a scholar of comparative religion and mysticism, notes that narrations concerning God's command to prostrate before Adam appear only in certain apocryphal texts and specific versions of the Bible.[2] God's command to the angels to prostrate before Adam (a) is reiterated in numerous Qur'anic verses, including 2:34, 17:61, 20:116, 18:50, 7:11, and 38:72.[3] According to the narrative, God issued this command to the angels after breathing His spirit into Adam.[4]

Challenges Raised

The narrative of the prostration before Adam has sparked significant debate in Muslim exegetical and theological works, particularly concerning the permissibility of prostrating to entities other than God, the rationale for Iblis's disobedience, and the true nature of Iblis. Qur'anic exegetes have offered divergent views regarding the "meaning of prostration," the identity of the command's "addressees," and whether "prostration before Adam" implied prostrating *toward* Adam or carried a different signification.[5]

In Hadiths

Many Shi'a sources posit that the presence of the light of Prophet Muhammad (s) and his Ahl al-Bayt (a) within Adam's loins established his superiority over other creatures, thereby prompting God's command for prostration.[6] Following this command, Iblis refused to prostrate before Adam, resulting in his expulsion from the Divine presence and his descent (hubut) to earth.[7] Islamic teachings state that after his expulsion, Iblis requested that his life be prolonged until the Day of Judgment; however, he was granted respite only until a "known time." He subsequently swore an oath to mislead the children of Adam until the end of his respite.[8]

Humility or Worship

Commentaries on the verses and hadiths concerning the angels' prostration frequently debate the "reason" and "type" of the act. The majority of Shi'a exegetes maintain that the angels' prostration was one of humility, analogous to the prostration of Yusuf's brothers before Yusuf (a) mentioned in Qur'an 12:100.[9] Conversely, a group of exegetes interprets the act as a prostration of worship directed solely toward God.[10]

Physical Nature of the Prostration

Most 14th/20th-century exegetes emphasize the physical reality of the prostration.[11] Sayyid Abu l-Qasim al-Khoei regards the angels' action as the standard form of prostration—placing the forehead on the ground—citing Iblis's distress at witnessing humans prostrate (following his own refusal) as evidence for this interpretation.[12] Similarly, Allama Tabataba'i argues that prostration is not inherently an act of worship, as worship requires the specific intention of worshipping. Consequently, he interprets the prostration before Adam as a literal physical act performed for the purpose of humility.[13] A group of Sufis also accepted the prostration as real, yet praised Iblis for refusing to prostrate before anyone other than God.[14] Prominent figures who praised Iblis in this context include Mansur al-Hallaj,[15] Hasan al-Basri,[16] Dhu l-Nun al-Misri, Bayazid Bastami, Abu Bakr al-Wasiti, Sahl al-Tustari, Abu l-Qasim Kurkani, and Abu l-Hasan Kharaqani.[17]

Symbolic Nature of the Prostration

Abdullah Jawadi Amoli argues for the symbolic nature of the command to prostrate.[18] He posits that a legislative, physical command would conflict with the fact that angels are not legally accountable beings (mukallaf). Furthermore, if the command were "ontological" (takwini), it would imply inevitable occurrence without associated reward or punishment. Therefore, he concludes the divine command must be symbolic.[19] Similarly, Ja'far Subhani argues that since God declares in the Qur'an that He is free from commanding indecency, commanding a "prostration of worship" to Adam would contradict this principle.[20] Subhani notes that exegetes who define prostration exclusively as worship are forced to interpret the preposition "li" (to/for) in the phrase "usjudu li-Adam" as a "lam of benefit" or an "indirect lam," thereby reading the command as "prostrate for the benefit of Adam" or "prostrate on behalf of Adam." Subhani rejects these interpretations as contrary to the text's apparent meaning (zahir).[21]

Adam as the Qibla or Imam

The interpretation that Adam served as the Qibla (rather than the object of prostration) is a significant thread in the exegetical tradition. Bazyar, a researcher from the Hawza, asserts that the Sunni exegete al-Mawardi (d. 450/1058) was the first to explicitly propose this view in his Tafsir al-Nukat wa l-'uyun.[22] This position is also attributed to the Mu'tazila theologians Abu Ali al-Jubba'i and Abu l-Qasim al-Balkhi,[23] as well as to the Mu'tazila school generally and Ibn 'Asakir.[24]

Among Shi'a scholars, Al-Shaykh al-Tusi and al-Tabrisi rejected this view, arguing that merely serving as a Qibla would not constitute a virtue for Adam.[25] Abu l-Futuh al-Razi maintains that the prostration before Adam was real and intended for his glorification. He bases this on the verse's syntax "usjudu li-Adam" (prostrate to Adam); had Adam been the Qibla, the phrasing would have been "usjudu ila Adam" (prostrate toward Adam), mirroring the usage "sajadtu ila al-qibla" (I prostrated toward the Qibla), whereas "sajadtu li-l-qibla" is grammatically incorrect.[26] Sayyid Abu l-Qasim al-Khoei also finds the "Adam as Qibla" interpretation inconsistent with Iblis's objection: "Should I prostrate to one whom You created from clay?" Khoei argues that if Adam were merely a Qibla, such a protest would be incongruous.[27] However, Fakhr al-Razi disputes Abu l-Futuh's linguistic argument, citing the verse "establish prayer at the sun's decline" and noting the permissibility of the phrase "aqim al-salat li-l-qibla" versus the prohibition of "aqim al-salat ila al-qibla" to suggest Abu l-Futuh's reasoning is flawed.[28]

Another interpretation, attributed to Ibn Mas'ud, suggests that the command was for the angels to follow Adam's lead in prostration, meaning all parties prostrated to God.[29] Abu l-Futuh al-Razi, author of Rawd al-jinan, describes this view: "Some have said: Adam was the Imam; Adam prostrated to God, and the angels prostrated to God following Adam's lead. Because of that following, the prostration was attributed to Adam."[30]

Reason for the Prostration before Adam

Shi'a exegetes universally agree that Adam's superiority over the angels constitutes the rationale and philosophy behind the command to prostrate.[31] They argue that even if the prostration is an act of humility, such humility must be grounded in Wisdom and the superiority of the object to avoid being rendered futile.[32] Furthermore, the recipient of prostration is inherently superior to the prostrator.[33] In al-Mizan, Allama Tabataba'i posits that the angels' prostration signified their readiness to facilitate man's guidance, perfection, and happiness, whereas Iblis's refusal indicated his role as an obstacle to those very ends.[34]

Glorification and Honoring of Adam

Abdullah Jawadi Amoli regards the prostration as an act of honoring and glorifying Adam's station.[35] In his exegesis, al-Tabrisi attributes to the Imams (a) the view that the prostration served to honor and exalt Adam.[36] In al-Muharrar al-wajiz, Ibn 'Atiyya al-Andalusi (d. 541/1147) cites Imam Ali (a), Ibn Mas'ud, and Ibn 'Abbas as stating: "The prostration for Adam was a prostration of greeting, similar to that of Yusuf's parents, and not a prostration of worship."[37] While exegetical sources concur that Adam's knowledge of the Divine Names was the cause of his superiority, they differ on the nature and specifics of these names. Generally, several reasons are cited for the honoring of Adam:

  • Human being created in the most beautiful and best possible form.[38]
  • Appointment to the position of Divine Vicegerent (Khalifa) on earth specifically for man.[39]
  • Teaching the "Names" to Adam by God.[40]
  • Creation of man with the two Divine hands—whatever the meaning and interpretation of hands may be.[41]
  • Breathing of God's spirit into Adam's body.[42]
  • Placement of the light or spirit of the Divine Proofs (Hujaj) in Adam's loins.[43]

Honoring the Ahl al-Bayt of the Prophet (s)

Some scholars interpret the prostration before Adam as, in reality, an honoring of the Prophet (s) and the Ahl al-Bayt (a). According to this view, God commanded the prostration because the light of the Prophet and the Imams (a) resided in Adam's loins. A narration from Imam al-Sadiq (a) in Kamal al-din states that when the spirit of the Ahl al-Bayt was placed in Adam's loins, Adam became aware of their names; thus, the "Names" taught to Adam refer to these specific names.[44] A similar narration from Imam al-Sajjad (a), quoting Prophet Muhammad (s), supports this content.[45] Furthermore, Tafsir Nur al-Thaqalayn cites a tradition from 'Uyun akhbar al-Rida which posits the angels' prostration before Adam as evidence of the Imams' superiority over the angels.[46]

Citing al-Ihtijaj, Allama Tabataba'i reports that Imam Ali (a), in a dialogue with a Jewish scholar, explained that the angels' prostration before Adam was not an act of worship, but an acknowledgement of his superiority over them. The Imam added that the Prophet of Islam was honored by God and His angels with praise and Salawat, a distinction that surpasses the prostration of the angels.[47]

Adam's Representation of Humanity

While some exegetes maintain that the prostration was directed at Adam individually,[48] others, including Tabataba'i, argue that the prostration honored the station of humanity and mankind in general. In this view, Prophet Adam received the angels' prostration as the representative of all his descendants,[49] just as his vicegerency extends to his progeny. Iblis's subsequent vow of vengeance against the children of Adam is cited as further support for this interpretation.[50] Mahdawi Nur notes that the address to the children of Adam as a collective in Qur'an 7:27 supports this perspective.[51]

Refusal of Iblis to Prostrate

In the relevant Qur'anic verses, the command to prostrate before Adam is addressed to the angels, yet Qur'an 7:12 implies that Iblis was also subject to this divine order. This has generated theological questions, given that Qur'an 18:50 explicitly describes Iblis as being one of the Jinn.[52]

According to Shi'a exegetes and various narrations, Iblis was not an angel; rather, his extensive worship allowed him to be included in their ranks.[53] While most Sunni exegetes classify Iblis as an angel, Shi'a exegetes argue that this contradicts verses establishing that angels are incapable of rebelling against divine commands.[54] Consequently, some exegetes interpret the exclusion of Iblis from the angels in these verses as a "disjunctive exception" (istithna' munqati'), thereby aligning with the Quranic description of Iblis as a Jinn (18:50).[55] In al-Tibyan[56] and Majma' al-bayan, Al-Shaykh al-Tusi and al-Tabrisi explain that if the exception is viewed as "conjunctive" (istithna' muttasil), Iblis would be categorized as an angel; if "disjunctive," he would not.[57] Al-Tabrisi further notes the existence of scholarly disagreement regarding whether the divine command applied to all angels or only a specific group.[58]

Notes

  1. ↑ See: Mujtabā'ī, Adam, pp. 172-175.
  2. ↑ Mujtabā'ī, Adam, p. 175.
  3. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 69.
  4. ↑ Muqaddamī, "Adam", pp. 4–10.
  5. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 69.
  6. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 39.
  7. ↑ Subḥānī Tabrīzī, Manshūr-i jawīd, 1390 Sh, vol. 11, pp. 63–64.
  8. ↑ Subḥānī Tabrīzī, Manshūr-i jawīd, 1390 Sh, vol. 11, pp. 63–64.
  9. ↑ Subḥānī Tabrīzī, Manshūr-i jawīd, 1390 Sh, vol. 11, p. 58; Ṭabāṭabā'ī, al-Mīzān, n.d., vol. 1, p. 122.
  10. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 72.
  11. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 42.
  12. ↑ Khoei, Abū l-Qāsim, al-Bayān fī ʿulūm al-Qurʾān, 1382 Sh, p. 620.
  13. ↑ Ṭabāṭabā'ī, Muḥammad Ḥusayn, al-Mīzān, n.d., vol. 1, p. 122.
  14. ↑ Mujtabā'ī, Fatḥ Allāh et al., "Iblis", 1367 Sh, vol. 3, p. 255.
  15. ↑ Ḥallāj, Ḥusayn b. Manṣūr, Ṭawāsīn, 1913, p. 53.
  16. ↑ Hamadānī, ʿAyn al-Quḍāt, Tamhīdāt, p. 211.
  17. ↑ Mujtabā'ī, Fatḥ Allāh et al., "Iblis", 1367 Sh, vol. 3, p. 255.
  18. ↑ Jawādī Āmulī, ʿAbd Allāh, Tafsīr-i Tasnīm, 1388 Sh, vol. 3, p. 286.
  19. ↑ See: Jawādī Āmulī, ʿAbd Allāh, Tafsīr-i Tasnīm, 1388 Sh, vol. 3, pp. 286–288.
  20. ↑ Subḥānī Tabrīzī, Jaʿfar, Manshūr-i jawīd, 1390 Sh, vol. 11, pp. 59–60.
  21. ↑ Subḥānī Tabrīzī, Jaʿfar, Manshūr-i jawīd, 1390 Sh, vol. 11, p. 60.
  22. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 38–39.
  23. ↑ Ṭūsī, Muḥammad b. al-Ḥasan, al-Tibyān, n.d., vol. 1, p. 150; Ṭabrisī, al-Faḍl b. al-Ḥasan, Majmaʿ al-bayān, 1415 AH, vol. 1, p. 162.
  24. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 38–39.
  25. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 38–39; Ṭabrisī, al-Faḍl b. al-Ḥasan, Majmaʿ al-bayān, 1415 AH, vol. 1, p. 163.
  26. ↑ Rāzī, Abū l-Futūḥ, Rawḍ al-jinān, 1408 AH, vol. 1, p. 210.
  27. ↑ Khoei, Abū l-Qāsim, al-Bayān, 1382 Sh, p. 620.
  28. ↑ Rāzī, Fakhr al-Dīn, al-Tafsīr al-kabīr, 1420 AH, vol. 2, p. 427.
  29. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 78–79.
  30. ↑ Rāzī, Abū l-Futūḥ, Rawḍ al-jinān, 1376 Sh, vol. 1, p. 210.
  31. ↑ Shujāʿī, Aḥmad, "Insan", 1387 Sh, vol. 1, p. 90; Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 80–81.
  32. ↑ Shujāʿī, Aḥmad, "Insan", 1387 Sh, vol. 1, p. 90.
  33. ↑ Shujāʿī, Aḥmad, "Insan", 1387 Sh, vol. 1, p. 90.
  34. ↑ Ṭabāṭabā'ī, Muḥammad Ḥusayn, al-Mīzān, n.d., vol. 12, p. 232.
  35. ↑ Jawādī Āmulī, ʿAbd Allāh, Tafsīr-i Tasnīm, 1388 Sh, vol. 3, p. 273.
  36. ↑ Ṭabrisī, al-Faḍl b. al-Ḥasan, Majmaʿ al-bayān, 1415 AH, vol. 1, pp. 161–162.
  37. ↑ Ibn ʿAṭiyya, ʿAbd al-Ḥaqq, al-Muḥarrar al-wajīz, 1413 AH, vol. 1, p. 124.
  38. ↑ Mujtabā'ī, Fatḥ Allāh et al., "Iblis", 1367 Sh, vol. 3, p. 255.
  39. ↑ Mujtabā'ī, Fatḥ Allāh et al., "Iblis", 1367 Sh, vol. 3, p. 255.
  40. ↑ Shīrāzī, Sadr al-Dīn, Tafsīr al-Qurʾān al-karīm, 1366 Sh, vol. 2, p. 308.
  41. ↑ Shīrāzī, Sadr al-Dīn, Tafsīr al-Qurʾān al-karīm, 1366 Sh, vol. 2, p. 308.
  42. ↑ Mujtabā'ī, Fatḥ Allāh et al., "Iblis", 1367 Sh, vol. 3, p. 255.
  43. ↑ Ṣadūq, Muḥammad b. ʿAlī, Kamāl al-dīn, 1395 Sh, vol. 1, pp. 13–14.
  44. ↑ Ṣadūq, Muḥammad b. ʿAlī, Kamāl al-dīn, 1395 Sh, vol. 1, pp. 13–14.
  45. ↑ Majlisī, Muḥammad Bāqir, Biḥār al-anwār, 1403 AH, vol. 11, p. 150.
  46. ↑ Huwayzī, ʿArūsī, Tafsīr nūr al-thaqalayn, 1415 AH, vol. 1, p. 58.
  47. ↑ Ṭabāṭabā'ī, Muḥammad Ḥusayn, al-Mīzān, n.d., vol. 1, p. 124.
  48. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 82.
  49. ↑ Ṭabāṭabā'ī, Muḥammad Ḥusayn, al-Mīzān, n.d., vol. 12, p. 158.
  50. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 82.
  51. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 82.
  52. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 73–74.
  53. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, pp. 75–76; Huwayzī, ʿArūsī, Tafsīr nūr al-thaqalayn, 1415 AH, vol. 1, pp. 55-56.
  54. ↑ Mahdawī Nūr, "Barrasi-yi tarikhi-yi sajda-yi mala'ika bar Adam", 1397 Sh, p. 77.
  55. ↑ Mujtabā'ī, Fatḥ Allāh et al., "Iblis", 1367 Sh, vol. 3, p. 255.
  56. ↑ Ṭūsī, Muḥammad b. al-Ḥasan, al-Tibyān, n.d., vol. 1, pp. 151–152.
  57. ↑ Ṭabrisī, al-Faḍl b. al-Ḥasan, Majmaʿ al-bayān, 1415 AH, vol. 1, p. 161.
  58. ↑ Ṭabrisī, al-Faḍl b. al-Ḥasan, Majmaʿ al-bayān, 1415 AH, vol. 1, p. 161.

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