Draft:Verse of Human Vicegerency
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| Verse's Information | |
|---|---|
| Name | Verse of Human Vicegerency |
| Sura | al-Baqara (Qur'an 2) |
| Verse | 30 |
| Juz' | 1 |
| Page | 6 |
| Content Information | |
| Cause of Revelation | Objection of the angels to the creation of humans |
| Place of Revelation | Medina |
| Topic | Ideological |
| About | Announcement of human vicegerency to the angels |
| Related Verses | Verse of Istikhlaf |
The Verse of Human Vicegerency refers to Qur'an 2:30, which addresses the concept of human vicegerency (khilāfa) on earth and the ensuing dialogue between God and the angels. The verse recounts the proclamation of human vicegerency, the angels' inquiry regarding the rationale behind this appointment, the origins of their foreknowledge concerning human traits, and God's purpose in creating humans.
Commentators have interpreted the concept of "succession" variously: as humans succeeding the angels who previously inhabited the earth, succeeding prior human-like beings, or acting as the vicegerents of God. Others interpret "vicegerency" to denote human sovereignty and governance over the earth.
Concerning the source of the angels' awareness regarding human corruption and bloodshed, commentators have proposed several possibilities, including the material nature of humans, a comparison with the Jinn and previous inhabitants of the earth, or God directly informing them of these traits. Exegesis generally regards the angels' question not as an objection, but as a quest to comprehend the reality of this vicegerency.
Scholars of Qur'anic sciences interpret the concluding portion of the verse as an articulation of the ultimate purpose behind the creation of Adam, citing examples such as divine knowledge, true obedience, and the existence of noble individuals among Adam's descendants.
Introduction and Text
Qur'an 2:30 concerns God's proclamation of human vicegerency on earth and the subsequent exchange between the angels and God regarding this appointment. This verse marks the commencement of a ten-verse sequence examining the human station within the order of creation, human characteristics, talents, and capabilities, the expression of the reality and effects of vicegerency, and the descent (hubūṭ) of humans to earth.[1]
| “ | وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
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| “ | When your Lord said to the angels, 'Indeed I am going to set a viceroy on the earth,' they said, 'Will You set in it one who will cause corruption in it and shed blood, while we celebrate Your praise and proclaim Your sanctity?' He said, 'Indeed I know what you do not know.'
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| — Qur'an 2:30 | ||
Content of the Verse
The verse presents the dialogue between God and the angels in three distinct segments. The first concerns God's announcement of human vicegerency; the second involves the angels' inquiry regarding the rationale for this appointment; and the final segment addresses God's superior knowledge regarding this creation.
Announcement of Human Vicegerency on Earth
In this verse, God addresses the angels regarding the appointment of a successor on earth. Commentators have proposed several possibilities regarding the nature of human succession mentioned in the verse: succeeding God, succeeding previous humans and beings, succeeding the angels, or interpreting vicegerency as sovereignty.
- Succession of God: Some commentators posit that vicegerency here denotes human representation on behalf of God on earth,[2] citing the teaching of the Names to Adam and the humility and prostration of the angels before him, mentioned in subsequent verses, as evidence for this view.[3]
- Succession of Previous Humans and Beings: Many commentators argue that it is impossible for humans—even Prophets—to succeed God, as succeeding God would imply succession in His divinity and suggest His absence from the earth. Furthermore, a human characterized by bloodshed and corruption is deemed incapable of representing the Divine. Therefore, they interpret vicegerency in this context as succeeding the humans and beings who previously inhabited the earth.[4]
- Succession of Angels: The author of Tafsir Makhzan al-'Irfan, citing a narration from Ibn 'Abbas, posits that before humans, angels known as Nasnas inhabited the earth, and God appointed humans as their successors.[5]
- Vicegerency as Sovereignty: Some exegetes interpret human vicegerency on earth as referring to human sovereignty and governance.[6]
The Angels' Question about the Reason for Human Vicegerency
During the dialogue between God and the angels, the angels inquired why God would appoint as His vicegerent on earth a being prone to committing haram acts and shedding blood. Regarding the source of the angels' foreknowledge of human characteristics, commentators have suggested possibilities such as the material nature of humans, a comparison with the Jinn and previous inhabitants of the earth, or God directly informing them. Scholars regard the angels' query not as an objection, but as a quest to comprehend the nature of this vicegerency.[7]
- Comparison with Jinn and Previous Inhabitants: Some commentators believe that the Jinn inhabited the earth prior to Adam and that corruption and bloodshed were among their characteristics. Consequently, the angels drew this conclusion by comparing the potential actions of humans to those of the Jinn.[8]
- Material Nature of Humans: According to some exegetes, including 'Allama Tabataba'i, the angels—aware of the material nature of humans (a composite of anger and lust) and the limitations of the material world that lead to corruption and bloodshed—posed this question to God to understand the rationale for appointing such a being as vicegerent.[9] This inquiry sought understanding of the reality and did not constitute an objection to God's will.[10]
- God Informing the Angels: Some commentators argue that the source of the angels' awareness was a prior exchange with God, wherein He announced that He had instilled such attributes within human existence. Following this revelation, the angels inquired about the wisdom behind this vicegerency.[11]
Purpose of Creating Adam
Scholars of Qur'anic sciences interpret the verse's conclusion as an elucidation of the purpose behind Adam's creation, citing specific examples. These include divine knowledge, true obedience, and the existence of noble individuals among Adam's descendants.
- Knowledge: In certain exegeses, a primary purpose for Adam's creation is the knowledge God imparted to Adam—knowledge the angels were incapable of receiving and which only Adam could acquire. This knowledge holds a value superior even to worship. These commentators cite subsequent verses regarding Adam receiving the Divine Names from God as evidence.[12]
- True Obedience: Some commentators, distinguishing between the worship of angels and the obedience of humans, argue that because humans are subject to the temptations of Satan, their obedience holds greater value than the worship of angels, who do not face such limitations.[13]
- Existence of Pure Humans in Adam's Lineage: Some commentators regard the existence of prophets such as Muhammad (s), Abraham (a), Noah (a), Moses (a), Jesus (a), as well as the Shi'a Imams, martyrs, and the righteous, as the embodiment of the verse's conclusion—those truly worthy of Divine vicegerency on earth.[14]
Notes
- ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 114; Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 Sh, vol. 1, p. 171.
- ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 115; Qurashī, Tafsīr Aḥsan al-Ḥadīth, 1375 Sh, vol. 1, p. 91.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 Sh, vol. 1, p. 172.
- ↑ Ṣādiqī Tihrānī, al-Furqān, 1406 AH, vol. 1, pp. 280-283; Mudarrisī, Min Hudā l-Qur'ān, 1419 AH, vol. 1, p. 129.
- ↑ Amīn, Tafsīr Makhzan al-ʿIrfān, 1336 Sh, vol. 1, p. 236.
- ↑ Jaʿfarī, Tafsīr Kawthar, 1376 Sh, vol. 1, p. 122.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 Sh, vol. 1, p. 173.
- ↑ Sabzwārī, Irshād al-Adhhān, 1419 AH, vol. 1, p. 11; Ṭabarī, Jāmiʿ al-Bayān, 1412 AH, vol. 1, p. 158.
- ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 115; Fakhr al-Rāzī, Mafātīḥ al-Ghayb, 1420 AH, vol. 2, pp. 385-390.
- ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 115.
- ↑ Ṭabarsī, Majmaʿ al-Bayān, 1360 Sh, vol. 1, p. 177; Qarā'atī, Tafsīr-i Nūr, 1383 Sh, vol. 1, p. 87.
- ↑ Anṣārī, "Khilāfat dar Zamīn", p. 999; Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 117.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 Sh, vol. 1, p. 174.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, 1371 Sh, vol. 1, p. 175.
References
- Anṣārī, Masʿūd. "Khilāfat dar Zamīn". In Dānishnāmi-yi Qur'ān wa Qur'ān-pazhūhī. Tehran: Intishārāt-i Dūstān and Intishārāt-i Nāhīd, 1998.
- Amīn, Nuṣrat Baygum. Tafsīr Makhzan al-ʿIrfān dar ʿUlūm-i Qur'ān. n.p.: n.p., 1957.
- Jaʿfarī, Yaʿqūb. Tafsīr Kawthar. Qom: Hijrat, 1997.
- Sabzwārī Najafī, Muḥammad b. Ḥabīb Allāh. Irshād al-Adhhān ilā Tafsīr al-Qur'ān. Beirut: Dār al-Taʿāruf li-l-Maṭbūʿāt, 1419/1998-99.
- Ṣādiqī Tihrānī, Muḥammad. al-Furqān fī Tafsīr al-Qur'ān bi-l-Qur'ān wa al-Sunna. Qom: Farhang-i Islāmī, 1406/1985-86.
- Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī Tafsīr al-Qur'ān. Beirut: Mu'assisat al-Aʿlamī li-l-Maṭbūʿāt, 1390/1970-71.
- Ṭabarsī, Faḍl b. al-Ḥasan. Majmaʿ al-Bayān fī Tafsīr al-Qur'ān. Tehran: Nasir Khosrow, 1993.
- Ṭabarī, Muḥammad b. Jarīr. Jāmiʿ al-Bayān fī Tafsīr al-Qur'ān. Beirut: Dār al-Maʿrifa, 1412/1991-92.
- Fakhr al-Rāzī, Muḥammad b. ʿUmar. Mafātīḥ al-Ghayb. Beirut: Dār Iḥyā' al-Turāth al-ʿArabī, 1420/1999-2000.
- Qarā'atī, Muḥsin. Tafsīr-i Nūr. Tehran: Markaz-i Farhangī-yi Dars-hā-yi Qur'ān, 2004.
- Qurashī Binābī, ʿAlī Akbar. Tafsīr Aḥsan al-Ḥadīth. Tehran: Bunyād-i Biʿthat, 1996.
- Mudarrisī, Muḥammad Taqī. Min Hudā l-Qur'ān. Tehran: Dār Muḥibbī al-Ḥusayn, 1419/1998-99.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i Nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1992.