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This is the published version of a paper published in Swedish Missiological Themes.

Citation for the original published paper (version of record):

Löfstedt, T. (2005)
The creation and fall of Adam: a comparison between the Qur'anic and Biblical accounts.
Swedish Missiological Themes, 93: 453-477

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 Swedish JY/issiological Themes, 93, 4 (2005)

The.creation and fall of Adam:

A Comparison of the Qur'anic
and Biblical accounts
Torsten Löfstedt

In this paper I shall compare the Qur 'anic accounts of the fall of man with
the Biblical narrative of the fall, especially as it is interpreted in the New
Testament. My goal is to find common ground for Muslims and Christians
·through a sympathetic reading of the Qur'an. It is not my aim here to
investigate the historical connections between \the texts, although such
connections are not hard to fmd. Thus I do not examine the striking similarities
between the Qur 'anic account of the fall and those recorded in the Christian
pseudepigrapha, specifically the Latin Life ojAdam and Eve, The Gospel oj
Bartholomew, and the Syriac text The Cave ojTreasures. While a comparison
with these texts would cast much light on the historical origins of the Qur 'anic
account, it would not serve the purpose of preparing grounds for dialog
between Christians and Muslims.

There are seven accounts in the Qur' an of the enmity between Satan and
mankind resulting from his refusal to obey God and bow down to Adam:
Q2.30-39; 7.11-25; 15.26-48; 17.61-65; 18.50-53; 20.115-126; 38.71-88. 1
These accounts differ in length and in the details they include, but on the
whole they do not contradict each other. 2 Rather than viewing the seven
accounts as self-contained wholes I have attempted to harmonize them into a
single account. If our ailn is to compare the Qur'anic account ofthe fall with
the Biblical one, we will either have to limit ourselves to a single sura, in

1 Other schalars may dilimit the narratives differently. Unless otherwise specified, I use
Abdullah Yusuf Ali's translation ofthe Qur'an (Ali 1938).
2 Michael Cook notes the similarities between the variation found in the repeated stories of

the Qur'an, and the variation found in oral traditional literature (1996.69). The fäet that
the verses making up the Qur' an were circulated orally for some time before being written
down, does not in itselfrender the Qur'an any less authotitative. As is well known, traces
of orality can also be found in the Gospels. I examine the orality of the Qur'anic fall
narratives in an unpublished paper, "Narratives of the fall of Satan and Adam in the Koran:
a study in oral composition" (Löfstedt 2005 ms).
454 Torsten Löfetedt

which case our picture will be incomplete, or we will implicitly hannonize

the Qur' anic texts. I have chosen to n1ake my harmonization ofthe texts explicit.

The attempt at arriving at the truth by comparing the various Qur'anic

1
accounts instead of looking at the passages in isolation from each other is
Qur'anic; Q20.114 "Do not be quick to recite the Qur'an before its revelation
is completed" suggests that the Qur'an should be interpreted as a whole.
Indeed, the Qur' anic translator Abdullah YusufAli (1872-1952) encourages
his readers to campare the various accounts of Adam and Iblis. 3

The· practice of comparing the Qur' anic account with the Biblical one has
· precedents within Islam. On other matters the Qur 'an encourages Muslims'
to seek support for its claims by asking the people of the Bo ok (cf Q2 l. 7).
TQ.e Torah, Psalms, and Gospels are scriptures that all Muslims must accept
and "believe in completely" according to the Muslim scholar Badru
Kateregga. 4 In comparing the Qur'anic account of the fall with that in
Genesis I am following the lead of earlier Islamic commentators - Mahmoud
Ayoub writes regarding the narratives of the fall,

The Qur' an leaves many... questions unanswered. It does not, for example,
mention Eve by name, or the manner in which she was created. For answers
to these and other questions commentators had to resort to the People of
the Book. (Ayoub 1984.731)

I will not limit my comparisons to the three parts of the Bible mentioned in
the Qur'an, but will also refer to other books, such as Job. Here I not only
follow the example of Abdullah Yusuf Ali 5 but also the judgment of the
Qur' an itself that Job is a prophet to whom God revealed his will (cf Q4. l 63 ).
The Qur' an also affinns the existence of other prophets "who brought good
news to mankind and admonished them, so that they might have no plea
against God after their con1ing" (Q4.165); I believe that included among
these prophets are the people to whom other the parts of the Bible are
ascribed. Theirs are works to which Muhammad did not have direct access,
but which the angel Gabriel would surely have affinned were worth reading.

3
Ali 1938.345
4
Kateregga & Shenk 1997 .53
5
cf Ali 1938.247
 The Creation and Fall ojAdam: 455
A Comparison oj the Qur 'anic and Biblical Accounts

Comparison and Relative Chronology of the Accounts

I have divided the narrative~ of the fall into two parts. This division is
justified in part by the fact that only suras 2 and 7 spend equal time on the
two parts~ the other accounts either summarize one of the two accounts or
leave one out completely. Further, sura 15 shows a clear ending after the
first part. The two parts differ thematically; the first part tells about the fate
of Iblis, and the second about the fall of man.

Blachere's ordering ofthe suras in which these accounts are found and the
Cairo order differ significantly, 6 but for our purposes it is sufficient to note
that they agree that sura 2 ('The cow') was received in Medina after the
· others. The account in sura 2 hasa different focus than the other accounts.
It contains much material not found in the other accounts about Iblis, and
leaves out much that the others have. Ayoub suggests that the account in
sura 2 "be seen as a commentary on an already well-known story. " 7

Ha:rmony of the Qu:r' anic Accounts

I. Iblis rejuses to worship Adam

1. God creates the Jinn race from the fire of a scorching wind (Q15.27). 8

2. God informs the angels that he wiUcreate man (Q7.11; 15.28; 38.71)
and that he will breathe his spirit into man (Ql5.29; 38.72)
God informs the angels that he will create a vicegerent on earth. (Q2.30)

3. The angels ask why he would 1nake someone who would cause mischief
and shed blood, while the angels sing God's praises (Q2.30).
God answers, "I lmow what ye know not" (Q2.30). Then God teaches Adam
the names of all things (or their nature according to some commentators -
influenced by difference with Genesis account?) (Q2.3 l).
Then he asks the angels to tell him the names, but they are unable (Q2.3 l-32).

6
Blachere's order is: 20, 15, 38, 18 (Mecca 2); 17, 7 (Mecca 3); 2 (Medina); the Cairo
orderis 38, 7, 20, 17, 15, 18 (Mecca); and 2 (Medina); see Beck 1976.244.
7
Ayoub 1984.73
8
Dawood translates "[we created] Satan from smokeless fire" which is too free a paraphrase.
456 Torsten Löfstedt

Then he asks Adam to tell them the names (Q2.33). Adam does so God
says to the ange Is "Did I not tell you that I know the secrets of heavens and
earth and I know what ye reveal and what ye conceal?" (Q2.33)

4. God tells the angels to bow down before Adam (Q2.34; 7.11; 18.50),
prostate themselves to Ada:nl (Q20 .116), or to fall in obeisance before him 1

(Q15.29; 38.72).

5. All do so except Iblis (Q2.34; 7.11; 15.31; 18.50; 20.116; 38.74) 9

who was ajinn and broke the comrnand ofhis Lord (Q18.50).
wh~ was haughty and became one ofthose who reject truth (Q38.74).

6. God asks Iblis why he refuses to bow down (Q7.12; 15.32; 38.75).
Is he one of the high and mighty ones? (Q38.75)

7. Iblis says that he will not bow down to someone made of clay (Q7.12;
15.33; 17.61; 38.76) "I am better than he: thou didst create me from fire
and him from clay" (Q7.12; 38.76).

8. God dismisses Iblis (Q7.13; 15.34; 38.77),

saying to Iblis "Then get thee out from here for thou art rejected, accursed. And
my curse,_.shall be on thee till the day of Judgment" (Q15.34-35; 38.77-78)
saying to.1blis "get thee down from this: it is not for thee to be arrogant
here; get out, for thou art the meanest of creatures" (Q7 .13)

9. Iblis asks for a respite until the day the (dead) are raised up (Q7.14;
15.36; 38.79)
until the Day of Judgment (Ql 7.62).

10. God grants a respite (Q7.15; 15.37; 38.80)

"till The Day ofthe TimeAppointed" (Ql5.37-38; 38.80-81).
saying "be thou among those who have respite" (Q7.15).

11. Iblis vows to take revenge by misleading man (Q15.39, 38.82). He

says,
"Because Thou hast thrown me out of the Way, lo! I will lie in wait for
them on they Straight Way; then I will assault them from before them ,and
9 Sura 20 continues with the paradise narrative, section Il below.
 The Creation and Fall afAdam: 457
A Comp.arison of the Qur 'anic and Biblical Accuunis

behind them, from their right and their left. N or wilt thou find, in mo st of
them, gratitude (for thy mercies)." (Q7 .16-17)
"because Thou hast put me wrong, I will make (wrong) fair-seeming to
them on earth, and I will put them all in t)1e wrong" (Ql5.39)
"Then by Thy Power I will put them all in the wrong" (Q38.82)
"I winsurelybringhis descendants undermy sway-all but a few!" (Ql 7.62)

12. But promises not to deceive God's servants (Ql5.40; 38.83)

"except thy servants among them, sincere and purified (by thy grace)"
(Q15.40; 38.83)

13 God agrees that Iblis will have no power over his servants (Ql5.41-42;
17.65)

14 andadds thatHellawaits thosewho followlblis (Q7.18; 15.42-43; 17.63;

38.84-5)
"If any of them follow thee - Hell will I fill with you all." (Q7 .18)
"lf any of them follow thee, verily Hell will be the recompense of you all-
an ample recompense" (Ql 7.63)
"For over my servants no authority shall thou have, except such as put
themselves in the wrong and follow thee. And verily, Hell is the promised
abode for them all" (Q15.42-43)
"It is just and filling .. that I will certainly fill Hell with thee and those that
follow thee - every one" (Q38.84-85)

Il. Satan tempts Adam

1. Adam and his wife are put in a garden full of good things (Q2.35; 7.19;
20.118-119)
"O Adam! Dwell thou and thy wife in the Garden" (Q2.35; 7.19) "and eat
of the wonderful things therein" (Q2.35) /"and enjoy its (good things) as
ye wish" (Q7.19)

2 God warns Adam

"Approach not this Tree, or ye run into harm and transgression" (Q2.35;
7. l 9)"verily this is an enemy to thee and thy wile: so let him not get you
both out of the garden so that thou art landed in misery" (Q20 .117)
 m, , r ... r . "f,
458 1orsten .Lo]steat

3. Satan whispers evil/suggestions to them (Q7.~0, 20.120), urging them to

eat of the forbidden tree [of life] saying,
"O Adam, shall I lead thee to the Tree of Etemity and to a kingdom that
never decays?" (Q20.120)
"Your Lord only forbade you this tree, lest ye should become angels or
such beings as live for ever.". (Q7.20)

4. They ate of the tree, their nakedness appeared/ their shame became
manifest, and they began to sew leaves from the garden for a covering
(Q7.22; 20.121).

5. Adam's disobedience is revealed-

"And the Lord called unto them 'Did I not forbid you that tree, and tell you
that Satan was an avowed eneiny unto you?"' (Q7.22)
("Thus did Adam disobey his Lord and allow himself to be seduced" -
Q20.121)

6. "Then leamt Adan1 from his Lord words of inspiration, and his Lord
tumed towards him; for he is oft-retuining, most merciful" (Q2.37)

7. Adam and his wife ask for forgiveness. "Our Lord! We have wronged.
our own souls if thou forgive us not and bestow not upon us Thy merc.y, we
shall certainly be lost" (Q7.23)

8. God sends Adam and wife and Satan down to earth, setting enmity
between them
"Get ye down, all (pl), with erunity between yourselves. On earth will be your
dwelling place and your means oflivelihood fora tnne" (Q2.36; cf7.24)
"Get ye down, both ofyou- all together, from the garden, with enmity one
to another" (Q20.123)

9. God promises guidance for them:

"And if, as is sure, there comes to you Guidance fromme, whosoever follows
n1y guidance - on them shall be no fear, nor shall they grieve" (Q2.38)/
"will not lose his way nor fall into misery" (Q20.123)

10. God promises punislunent for those who tum from his message or belie
his signs (Q2.39; 20.124-126)
 The :Creation and Fall ofAdam: 459
A Cmnparison ofthe Qur 'anic and Biblical Accounts

"But those who rej ect faith and belie our signs, they shall be companions
of the fire, they shall abide therein" (Q2.39)
"But whosoever tun1s away from 111y message, verily for him is a life
narrowed down, and we shall raise him up blind on the day of Judgment."
... "Thus didst thou, when our signs caine unto thee, disregard them: so
wilt thou, this day, be disregarded." (Q20.124, 126)

. Comparison between the Qur!)anic and theBiblicalAccounts

The Divine Council

In Q7.11, 15.28, 38.71 God tells the angels that he will create man, and in
Q2.30 he informs them that He will create a vicegerent on earth. 10 Here the
Qur'an is using the ancient Near Eastem 1notif of the divine council. This
motif may be found in embryonic form in Gen 1.26, where God says, "Let us
make man in our own image ... " (NIV). Some cornmentators see this as a
plural of majesty, others a plural of deliberation,11 others as a vestige of a
polytheistic text; or an instance where God addresses the earth he has just
created; the First Council of Sirmiurn (AD 351) made official the interpretation
that in this passage God the Father is addressing the Son. 12 The most widely
accepted interpretation today is that God is addressing the divine council.
This view is supported by Christian scholars such as Wenham, von Rad,
Zimmerli, 13 and by Jewish cornmentators fr01n Philo's time on. 14

10
The word which is translated 'angel' is mal'ak, which is cognate to the Hebrew mal'ak.
The literal meaning of mal'ak is messenger, but it has come to be understood by both J ews
and Muslims to be a supernatural servant of God. (In the Septuagint, the Greek aytEAOS
has gone through a similar change in meaning.)
11
so Cassuto 1961, Westermann 1984.145.
12
Clines 1968.62
13
Hamilton 1990.133-34; Wenham 1987.27. Clines rejects this view, in part because it
might imply that man was created in the image of the divine council rather than in God
's own image.(1968.66-67). Westermann also rejects this interpretation, but for different
reasons: "P" "was not familiar with the idea of a heavenly court" and did no.t allow for
"angels or any sort ofinte1mediary beings" (1984.145)
14
This interpretation is supported by the midrashim; Katsch writes that Rashi (d. 1105)
summarized the midrashim on this verse as follows: "When man was created God consulted
the heavenly hasts in order to emphasize an ethical principle that 'the greater should always
consult and receive permission ofthe lesser. '" (Katscl:i 1954.26)
460 Torsten Löfstedt

The divine council is not a recent development of rabbinic Judaism, but is

supported by several OTtexts. InJob 15.7-8 Eliphaz asks rhetorically ofJob,
"Are you the first m,an ever bom? Were you brought forth before the hills?
Do you listen in on God's council?" (NIV). This question presupposes the
ilnderstanding that God told~s divine council ofhis plans to create the world.
Other texts make it clear that angels are among the members of the divine
council. In Job 1.6 the Hebrew states that the sons of God came and presented
themselves before YHWH as though gathering for the divine council; the
Septuagint translates the Hebrew bnei haelohim as aggeloi. Several other
references to the divine council in the OT could be given. 15 In short, while
so1ne ChfLstians may not believe in the existence of angels or in the divine
council, they cannot be dismissed offhand as a folkloric addition to the Qur' an.

Th~ Ro le of the Khalifa

In Q2.30 God tells his angels, "I will create a vicegerent on earth." The
word 'vicegerent' isa translation oftheArabic khalifa. The significance of
this term has been the subject of some discussion. There seems to be a
general consensus that "khalifa means a substitute or successor. " 16 Tabari
(d. 923) specifies thatAdam and his faithful descendants serving as God's
vicegerent will represent him in judging his creatures. 17 Ibn Kathir agrees
with this view18 which is supported by Q3 8.26 where David is called khalifa
and told to "rule withjustice among men" (also Q6.165). 19 The Qur'anic
text itself shows that when God created Adam to be his khalifa this meant
Adam was to be his viceroy ~ the angels are called to bow down, prostate
themselves, fall in obeisance before Adam (Q2.34; 7.11; 15.29; 18.50;
20 .116; 3 8. 74) just as they would do before God. The call for the angels to
bow down to man is not explicitly found in the Bible; the closest Biblical
reference I have corne across is Hebrews 1.6: "When God brings his first-
bom into the world, he says, 'Let all God's angels worship him"' (NIV).
This is a quote from the Septuagint of the Song of Moses ("Rej oice ye
heavens with him, and let all the angels of God worship him" - Deut 32.43)
15
cf1Kings22.19; Job 38.7; Ps 29.1; 82.1; 89.7
16
Ayoub 1984.73, quoting Tabari.
17
Ayoub 1984.74
18
Ayoub 1984.74
19
Other Muslim exegetes argue that only the prophets are khalifa, or substitutes and
spokesmen for God, and that it is in his capacity as a prophet that Adam is khalifa (Kister
1988.85-86)
 The Creation and Fall ojAdam: 461
A Comparison af the Qur 'anic and Biblical Accounts

which the author of Hebrews has applied to Jesus. 20 1 Cor 6.3 is also of
interest in this connection - Paul writes to the congregation in Corinth, "Do
you not lmow that we will judge angels?" (NIV). Paul seems to be basing
his view on an apocalyptic tradition; compare 1 Enoch 67-69 .21

The Bible supports this view that God created man to serve as his vicegerent.
Shenk argues that the Christian view of man is different than trial expressed
in these passages in the Qur' an, on the grounds that while humans were
created in the image of God (Gen 1.26-27), this image was lost whenAdam
fell. 22 This is a widely held belief, going backat least to Athanasius (296-
373), but it is not necessarily Scriptural. As Clines points out, according to
James 3~9 all people, not just Adam, bear the likeness of God. 23 He writes
further, "there can be no question ... as far as the Old Testament is concemed,
of a 'loss of the image"' .24 He argues that the phrase which is usually translated
"in our image" would be better translated "as our image" with a beth
essentiae. 25 In other words, God created Adam, that is, mankind, to be his
image. 26 Just as kings ofneighboring countries were called the image ofBaal
or Marduk, etc., and claimed to be that deity's representative,27 so Adam was
created to hold authority on behalf of God. "Man is set on earth to be the
representative of the absent God who is nevertheless present by his image."28
This accords with Adam's call to have dominion over the earth (Gen 1.28);
the function ofthe image is "rulerhood ofthe creation as God's vizier."29

20
This could also be a quote from the LXX ofPs 97 (96): 7, which reads: "Worship him all
(you) his angels" (Attridge 1989.57).
21
Fee 1987.234
22
Kateregga & Shenk 1997.46
23
Clines 1968.106. But see 1 Cor 11.7, where it seems only men (not women) are the
image of God.
24
Clines 1968.99; campare Gen 9.6. On the other hand, Paul suggests that the image is in
serious need of renewal; cf Col 3 .10.
25
Clines 1968.75ff. The beth essentiae is used most clearly in Ex 6.3: "I appeared as [be]
El Shaddai"; cfHamilton 1990.137
26
Clines 1968.80
27
Clines 1968. 85
28
Clines 1968.88. This interpretation was anticipated by Nestorius (d 451); campare his
First Sermon against the Theotokos, "God grieved over his image as a Icing would grieve
over his statue" (in RA Noni.s, ed., 1980 The Christological Controversy, p 124.
29
Clines 1968.89
462 Torsten Löfstedt

The allgels' questioll

As soon as God has announced that he will create a vicegerent on earth, the
angels ask,. "Wilt thou place therein one who will make mischief therein and
shed blood, whilst we do celebrate thy praises and glorify thy holy name?"
(Q2.30). The angels are askitlg God why he_is not satisfied with whafhe has
already created; is it not enough that he have angels sing the praises of his
creation?30 The angels anticipate God's sorrow over having created man·:

The Lord saw how great man's wickedness 011 the earth had become, and·
that every inclination ofthe thoughts ofhis heart was only evil all the time.
The Lord was grieved that he had roade man on earth, and his heart was
filled with pain. (Gen 6.5-6, NIV)

As Adam does not kill anyone their question also foresees ·cain's murder
of Abel (Gen 4.8, QS.30-46).

Were the angels jealous ofAdam's high position? This is what same Muslim
commentators have argued. Tabataba'i writes, "the narrative indicates that
the angels claimed the vicegerency for themselves and concurred in denying
it to Adam." 31 This view differs slightly from the Biblical account. While
the angels jealously guard their position in the Qur'an, it may be said that
God guards his position (and perhaps that of the heavenly council) in Genesis
- he removes Adam from the garden reasoning, "The man has now become
like one of us, knowing good and evil. He must not be allowed to reach out
his hand and take also from the tree of life and eat, and live forever" (Gen
3.22, NIV).

Still, most comn1entators maintain that the angels did not rebel against
God's decision to create Adam, his vicegerent. Same would say that the
angels did not even question God's wisdom in creating Adam; Razi writes
that "they asked simply to have an answer, since they denied the attribution
of foolishness to God." 32 Ibn Kathir was of the same opinion: when they

30
The view that angels sang praises of God's creation is Biblical; compare Job 38.4-7:
"Where were you when I laid the earth's foundation? ... On what were its footing set, or
who laid its cornerstone- while the morning stars sang together and all the angels [Hebrew:
sons of God] shouted for joyr' (NIV).
31
Ayoub 1984.90
32
Ayoub 1984.77
 The Creation and Fall ojAdam: 463
A Comparison ofthe Qur 'anic and Biblical Accounts

said, "would you place therein one who spread corruption and shed blood,"
"the angels did not intend to contradict God... God says conceming the
angels, "They do not precede him in speech" (Q21.27). This means that
they are unable to ask hiin anything except what he per-mits them to ask. 33
The angels' question may be comparable to David's question in Psalm 8:

When I consider your heavens, the work of your fingers, the moon and the
stars which you have set in place, what is man that you are mindful of him,
the son of man that you care for him? You have made him a little lower
than the heavenly beings and crowned him with glory and honor. You made
him 1uler over the work ofyour hands; you put everything under his feet.
(Ps 8.3-6, NIV)

David is not questioning God's wisdom; he is marveling at the honor God

has bestowed upon man. Some commentators have asked together with the
angels and David why God chose to make man his vicegerent. In what
sense is man superior to angels? There are grounds for arguing that the
angels are superior to man - they could live forever, or so Satan claims in
Q7 .20. Yusuf Ali suggests that man is superior to the angels because unlike
the angels man has a free will and can take the initiative, qualities a ruler
needs. Further, man has einotion and can truly love God. 34 Kateregga
suggests that what sets man apart from the angels is that he has the faculties
of leaming, speaking, understanding, and disce1ning the right from the
wrong and good from evil. 35 This interpretation is dependent on Q2. 31-33 .

God tells the angels, "I know what you do not know" when they first ask
him why he chose Adam to rule. It is after this that he te11s Adam the names
ofthings. He then asks first the angels and thenAdam to recite the names.
When the angels fail the test and Adam passes it, God says, "Did I not tell
you that I know what is concealed in the heavens and the earth, and I know
what you disclose and hide?" (Q2. 30-3 3) 36 Clearly that which makes Adam
superior to the angels is not something inherent to him, but something given
by God, "the names of things".

33
Ayoub 1984.76-77
34
Ali 1938.24
35
Kateregga & Shenk 1997.37-38
36
On the surface sura 2 contradicts Genesis, where God let Adam name all things. This is
not an unsurmountable contradiction. One could argue that the account in Genesis only
tells of God asking Adam to recite the names he had already been taught.
464 Torsten Löfstedt

Most commentators prefer to think that God did something more than just
provide Adam with a list of words to use in referring to objects. Some
commentators have said it means all the languages of the world. Mu'tazili
philosophers said, "languages were invented by human beings; therefore
what is intended is that God inspired Adam and created in him the capacity
to invent languages. " 37 The phrase "the names of things" is associated with
the phrases "the secrets of the heavens and the earth", and "I know what
you reveal and you conceal" (Q2.33). Some commentators have therefore
suggested that what God taughtAdam was the names of the angels' (thereby
giving him power over them), or the names of his descendants, or the inner
nature and qualities of things 38 and perhaps their religious and worldly uses.
Whatever knowledge or facility the "names of things" refers to, it is
something which angels lack, and something which they recognize makes
Adam their superior (cf Q2.32-33).

In two Meccan suras God tells the angels, "When I have fashioned him in
due proportion and breathed into him of my spirit, lay ye down in obeisance
unto him" (Q15.29, Q38.72). If we take the account in sura 2 to be a
commentary on the Meccan versions of the story, the names of things may
be an explanation of what the spirit of God means. While this interpretation
is my own, Kateregga makes a similar association between the spirit God
gives man and language: "the spirit refers to life which comes from God
and which has endowed man with qualities which are superior to other
creatures, most notably, superior intelligence, will, authority, and speech."39
This suggests that the gift of language is one of the highest gifts God has '
given. This view is related to the very high esteem shown for books in the
Qur' an, it is through language that truth is revealed.

I would agree with the Qur' an that language is a central difference between '
man and animal, and with Kateregga I see the reference to God blowing
into man's nostrils the breath of life (Gep. 2.7) as him giving man life, not
the Holy Spirit. 40 This is not to say that God does not also grant man the
Ho ly Spirit, just that this passage does not speak of it.
37
Ayoub 1984.80; compare Q55.3-4.
38
Ali 1938.24; so also earlier Ibn 'Arabi (Ayoub 1984.81).
39
r>:.ateregga & Shenk 1997.46
40
So also Clines 1968.89. cf Asad footnote to Ql5.29: "Att Gud 'andas in något av sin
ande' i människan är självfallet en metafor för att han begåvar henne med liv och
medvetenade, dvs själ" (2000.365).
 The Creation and Fall ojAdam: 465
A Curnpurisun of ihe Qur 'anic and Biblical Accounts

Iblis/Shaytan

The Qur 'an shares with the Bible some ambiguity regarding the identity of
the one who tempted Adam. In Genesis, Satan is strictly speaking never
inentioned. Gen 3 speaks only of a serpent, who was "more crafty than any
ofthe wild animals the Lord God has made" (Gen 3.1). Modem exegetes
hold that while the serpent is craftier than the other wild animals God had
made, it is nothing but a wild animal. They argue that its ability to speak
reflects the folkloric nature of the narrative. 41

Early Christian exegetes and many dogmaticians (as well as average

Christians) hold that the serpent nevertheless is none other than Satan. This
equation ofthe serpentin Genesis with Satan isa long-standing one. Jesus
associated Satan and snakes: "I saw Satan fall like lightning from heaven.
Behold I have given you authority to tread upon serpents and scorpions,
and overall the power of the enemy (Luke 10.18-19).42 Some see a reference
to it in Rev 12.9: "The great dragon was hurled down - that ancient serpent
called the devil, or Satan, who leads the whole world astray"(NIV). 43 Others
would say that the serpent mentioned in Revelation is the twisting serpent
;of Job 26.13: "By his breath the skies became fair; his hand pierced the
gilding serpent" (NIV) and Isaiah 27 .1: "In that day the Lord will punish
with his sword, his fierce, great and powerful sword, Leviathan the gliding
serpent, Leviathan the coiling serpent, he will slay the monster or the sea"
(NIV). Although the connections with Isaiah and Job are plausible, it cannot
be excluded that the serpent in Revelation is not also closely connected
with the serpentin Genesis. 44 At any rate, the early Christian apologists
Athenagoras (2nd century) and Justin Martyr (c 100-c 165) connected the
serpentin Genesis with Satan, and many others have followed their lead. 45

41 CfWestermallll 1984.237-8
42 For an attempt at reconstructing the history of the identification of the snake in Eden
with Satan, see Forsyth, Neil 1987 The Old Enemy: Satan and the combat myth. Princeton:
Princeton University Press .
43
. e.g. MouI,1.ce 1977.242
44 John combines motifs from Genesis and the prophets elsewhere; his depictions of the

tree oflife draws uponGen2.9, 3.24 andEzek47.12(Bauckham1997.133). On the identity

ofthe serpentin Rev 12.17 with the ones in Gen 3.15, see also Forsyth (1987.304-305).
45 Kelly 1964.204-205
 466 Torsten Löfstedt

The Qur'an refers to Adam's tempter as 'Shaytan ', which is cognate with '
. the Hebrew 'Shatan ', whence our 'Satan'. The Qur'an makes no mention
of the snake in the garden. But some ambiguity remains. Different terms
are used to refer to Adam's opponent in the two parts of the Qur'anic
. narrative of the fall: Iblis and Shaytan. In the narrative about the temptation
of Adam, only the word 'Shaytan' is used (Q2.36; 7 .20; 20.120), although
'Iblis' was consistently used in the account immediately preceding this,
telling ofhis refusal to bowtoAdam (Q2.34; 7.11; 20.116). The term 'Iblis'
is relatively rare in the Qur' an; aside from the fall narratives, it also occurs
in Q26.95 and 34.20. Fmiher, the word is not attested prior to the Qur'an. 46
The question arises, are the terms 'Shaytan' and 'Iblis' synonymous? Both
words are often translated 'devil'. As was mentioned, 'Shaytan' is cognate
with the Hebrew shatan, and it has been suggested that 'Iblis' is an adaptation
of the Greek diaboloV. Some Muslim schalars reject this view outright. 47
Their reasons seem motivated by apologetics rather than linguistics.
Whatever the origin of the word 'Iblis ', the character has the same ro le as
the devil in J ewish and Christian traditions about the fall of man. To my
knowledge, no serious scholar, Muslim or otherwise, has suggested that
Iblis and Shaytan are two different characters. 48

How should the presence of the two designations be explained? One

explanationis thatMuhammadhasjoined whatwere originallytwo separate
stories to form a new longer story. In favour of this theory is the fact that
the account in Q3 8 only includes the first half of the story, while the second
half is dominant in the account in Q20. In the same way it is commonly
thought that the different designations for God occurring in Genesis show
that the text isa conglomerate of originally independent narratives. 49 But
as Beck points out, the Christian and Jewish sources to which Muhammad
couldhave had access do not divide the story ofthe fall ofSatan andAdam
in this manner. These sources include the haggadah, The Life afAdam and
Eve, and the Treasure Cave; in all of these texts, the same designation is
used of the devil before his own fall, and while tempting Adam. Beck
46
Russell 1984.54
47
In a footnote to Q9.7 Asad tries to show that the Greek diabolos is derived from the
Arabic name for the fallen angel, not the other way around (see Bemström 1998.192).
48
cf Russell: "That Iblis and Shaytan are two names for the same evil being is clear"
(1984.54).
49
Similarly, OT scholars have suggested that several different authors are responsible for
the narratives in Genesis on the basis of the different names they have for God.
 I

The Creati.on and Fall oJAdam: 467

A Comparison, oj the Qur 'anic and Biblical Accounfs,

svggests that originally Muhammad had no interest in the fall of Adam, as

he rejected the doctrine of original or inherited sin. What he wanted to
explain was the fall of the devil. During this stage in his composition, he
· used the pre-Muslim appellat~on 'Iblis'. When he later sought to incorporate
the fall of Adam into the Qur' an, he chose to use the term 'Shaytan' instead,
as it didn;t smack of paganism as stro~gly. 50 He maintained the term 'Iblis'
. in the first part of the narrative, presumably out of habit.

It is also possible that the altemation of names was stylistically motivated. In

. reference to the use of the word 'Satan' in the pseudepigraphalApocalypse oj
Moses, Pinero writes that the author uses this designation when he wishes to
emphasize that "the. devil has the power of metamorphosis in order to enact
his plans."51 This explanation may apply to the use ofthe word 'Shaytan' in
the Qur' anic account of the temptation as well; perhaps Iblis appeared
disguised as a snake as some Qur'anic commentators have suggested. 52

I suggest that the relation between the terms 'Iblis' and 'Shaytan' is the same
as that between the Devil and 'demon'. 'Shaytan' occasionally occurs as a
count noun rather than a proper name in the Qur' an; the plural form is found
(Q6.112); as is the indefinite form in Q81.25 'an accursed devil' and Q15.17
'every cursed devil'. According to Muslim belief, every individual has a
shaytan who tempts him; Kister quotes a tradition according to which
Muhammad said: "My satan was an unbeliever but God helped me against
him and he converted to Islam; my wives were a help for me. Adam's satan
was an infidel andAdam's wife was an aid in his sin". 53 Ultimately it is Iblis
,who is responsible for all temptations, as these narratives specify, but the
individual experiences these temptations as coming from one ofhis minions.
I

In saying that the serpent was just a wild animal, the author of the paradise
narrative struggled to avoid anything resembling dualism, such as was found
among the Zoroastrians. But in identifying the serpent as Satan, Christians
and after them Muslims have come close to reestablishing a form of dualism.
The Qur'an hasa built-in defense against these dualistic tendencies: at the
beginning of one of the Qur' anic narratives of the fall it is specified that

so Beck 1976.210, 233

51 Pinero 1993.203
52 Ayoub 1984.83-84
53
Kister 1988.93
468 Torsten Löfstedt

Iblis was also part of God's creation. Q15.27 explains that before God
created man out of dry clay he created the jinn race "from the fire of the
simoum (desert sandstorm wind)." 54 The notion that the jinn were created :
by God is also found in Q6. l 00 and Q55 .15. While Iblis was created before
.Adam and was present at Adam's creation (Q 15 .28-31 ), he was nota witness
to the creation of the heavens unlike the high and mighty (Ql8.51). God !

makes it clear that Iblis and the jinn are not to be seen as his helpers, nor
are theyto be worshipped (Ql8.50-51). In saying that Iblis and the jinn are
God's creation, the Qur'an rejects the doctrine of Satan as a demiurge and
affirms the monotheistic view that everything ultimately has its origin in
God. 55 This is a view Christians would affirm.

Christians do not have any canonical texts which tell of Satan's.creation.

Although there are Biblical texts which associate Satan and lightning56 or
which associate angels and fire, 57 the Bible does not teach that God created
angels or demons out of fire. This theme, which may have been suggested
by passages like "He makes his angels winds, his servants flames of fire"
(Heb 1.7 (NIV), quoting the LXX of Ps 104.4), is developed further only in
pseudepigraphal literature. 58

Is IblD.s an angel?

While the angels were loyal to God and bowed down to Adam when God
told them to, Iblis does not. This raises the question, was Iblis one of the
angels? On this point co11111lentators disagree. The Qur'an explicitly
identities Iblis as a jinn (Ql8.50). Some hold that the jinn are a. type of
angel: Tabari citing the Companion Ibn Abbas (d 687) writes, "Iblis was

54
Thanks to David Johnston for the literal translation. Ali's translation is quite literal:
"from the fire of the scorching wind', while Dawood's translations is rather free: "[We
created] Satan from smokeless fire''. ·
55
cf Asad's comment on Q2.34: "Vi måste ... anta att [Iblis] 'uppror' har en rent symbolisk.
· innebörd och att det i verkligheten är resultatet av en specifik funktion, som Gud har
tilldelat honom" (2000.9).
56
In Luke 10.18, Jesus says he saw "Satan fall like lightning from heaven".
57
cfHeb 1.7, Ps 104.4 Compare also accounts ofthe appearance of angels, for example at
Jesus' birth: "The glory of the Lord shone about them" (Luke 2.9). See also reference to
the cherubim with a flaming sword ... (Gen 3.24).
58
cf 4 Ezra 8.21-22
 The Creation and Fall ojAdam: 469
A Comparison ofthe Qur'anic and Rihlical Accnunts

one of a group of angels called al-hinn. They were created of fire ... " 59
According to another tradition recorded by Tabari (d. 923), Iblis "was one
of a multitude of angels called jinn. They were so called because they were
among the guardians of Paradise jannah." 60

Some commentators have argued that Iblis was not an angel himself, he was
only with the angels. Sayyid Qutb (1903-1966) writes "the narrative points
to the fact that Iblis was not one of the species of angels, rather he was with
them." 61 In a similar manner some Christian commentators have seen Satan
as animpostor among the angels in Job 1.6 and 2.1: "One day the angels
[Hebrew: sons of God] came to present themselves before the Lord, and
Satan also came with them" (NIV). Terrien is of the opinion that the preposition
'among them' betokam shows that Satan was not in fact one ofthe sons of
God, but an imposter. 62 Paul might be called in to support this view: "Satan
himself masquerades as an angel of light" (2 Cor 11.14, NN).
,
While it remains unclear whether Iblis was an angel, the Qur'an makes it
clear that he was not one of God's inner circle. In Q38.75 God asks Iblis
rhetorically, "Art thou one of the high and mighty ones?" The answer is of
course No. Similarly in Q 18.51 God specifies that Iblis and his progeny were
not called to witness the creation ofheaven and earth. This is something that
the sons ofGod were called upon to doin theBiblical account (cfJob 38.4-7).

Satan's jealousy and flbie temptation .

The Qur' an makes it clear that lblis is j ealous of the high status accorded
man. Ayoub writes, "It may be argued that the purpose of the entire drama
of creation was for God to manifest his knowledge and power and to expose
the pride oflblis." 63 Christian tradition also lmows of Satan's pride and the
jealousy coming from it although it is mentioned only in passing in the
Bible, in the deuterocanonical Wisdom of Solomon:

59 Ayoub 1984.74
60
Ayoub 1984.75
61 Ayoub 1984.92
62 Terrien 1963. 54-5 5. Terrien represents the minority view. John E. Hartley in the Job volume

ofNICOT and Marvin Pope in the Anchor Bible Commentary do not subscribe to this view.
63
Ayoub 1984.75
470 Torsten Löfstedt

God created us for incorruption, and made us an image for his own etemity,
but through the devil's envy death entered the world, and those who belong
to his company experience it.
(Wisdom 2.23-24- RSV)

Although it is not directly referred to, the Devil's pride is nevertheless

evident in the New Testament, perhaps mast clearly in the temptation
narratives, where the Devil tries to convince Jesus to worship him (Matt 4
8-9, Luke 4.5-7). The nation that it was his envy ofman that lead to Satan's
fall is also found ainong Christian theologians, including the Church father
Irenaeus (c.130-c.200). 64

The Qur' anic account of the temptation follows directly upon the story of
God's call on the angels to bow to Adam. This shows that it is out ofjealousy
and a desire for revenge that Satan tempts Adam into sin. This is made
clear in Q20.ll 7; after Iblis had refused to bow to Adam, God said, "O
Adam! Verily this is an enemy to thee and thy wife. So let him not get you
both out of the garden so that thou art landed in misery."

There are some differences between the Qur'anic and Biblical accounts of
the temptation. One difference is in the number and kind of trees said to
stand in the middle of the garden. In the Qur' anic material a single tree is
standing in the garden. This tree is not named in the Qur'an (Q2.35, Q7.19),
it is Satan who first calls it "the Tree ofEtemity" (Q20.120) and tells Adam
that its fruit would cause him to live for ever (Q7.20). But Satan lied about
the qualities of the tree, just as he lied about it to Adam and Eve in Genesis. 65
In Genesis two trees are mentioned both of which are named the tree of life
and the tree of the knowledge of good end evil. This discrepancy does not
need to imply that the Qur' an in completely umeliable. There is greater
agreement between the two accounts than is at first apparent. For mo st of tlie
Genesis narrative the tree of lmowledg~ ~f good and evil is singled out the
tree of life is first mentioned in Gen 2.9 but it is mentioned next almost as an
afterthought in Gen 3.22. Westermann suggests that the tree of life was an
addition to the story, which spoke originally of a single unnamed tree in the
nliddle ofthe garden. 66 Ifhis theory is correct, the Qur'anic account does not
64
Russen 1984.56
65
cf Ali 193 8. 815; As ad comments on Q20 .120: "Eftersom Adam och Eva inte uppnådde
odödlighet... är det uppenbart att Djävulens förslag ... var ett listigt bedrägeri" (2000.459)
66
Westermann 1984.223
 .The. Creation and fäll ojAdam: 471
A Comparison oj the Qur 'anic and Biblical Accounts

haveto be se en as a corruption of the account in Genes is: rather, both accounts

could be derived from the same original source, telling of a single tree. 67

Kateregga suggested that one of the things that sets man apart from angels
is that they have the knowledge of good and evil. 68 Do Christians believe
that Adam and Eve had knowledge of good and evil before they ate of the
tree in the garden? Most commentators today assume so; 69 they must have
been able to choose between obedience and disobedience or it would be
wrong for God to punish them for making the wrong choice.

Christian commentators offer alternative explanations for what "lmowledge

of good and evil" refers to. Some have suggested it refers to the consequences
of good and evil, or to sexual knowledge, or wisdom in general. Westermann,
Cassuto, and Wenham advocate this last explanation. Although God had
given man a disceming mind and the gift of language, "there is wisdom
which is God's sole preserve which man should not strive to attain."70 This
is the wisdom that only God has; it is referred to in Job 15.7-9, Job 38.4-7,
Prov 30.1-4. When Satan tempts Adam and Eve to eat of the Tree of the
Knowledge of good and evil, he tempts them to try to become God. Adam
and Eve do not in fact eat the whole fruit; they only get enough wisdom to
feel embarrassed about their nakedness. This is the outcome of the Qur' anic
account as well (Q7.22; 20.121).

The Results of the Fall

In both the Qur 'anic and the biblical accounts, God punishes Adam and Eve
for their disobedience by sending them out from the garden. Most Qur'anic
commentators are of the opinion that Satan was sent down with them because
when God says, "Come down from the garden all ofyou" (Q2.36) the plural
imperative is used instead ofthe dual. 71 In both the Qur'anic account and in
the Christian understanding of Genesis, God puts enmity between mankind
and Satan after this (Gen 3.15; Q2.36; Q7.24; Q20.123).

67
This is Asad's view; see his comments on Q20.120: "Detta symboliska träd omtalas i
Bibeln som 'livets träd' och, alternativt, 'kunskapens träd på gott och ont" (2000.459).
68 Kateregga & Shenk 1997.37-38
69 cfWenham 1987.63
70
Wenham 1987.63
71 Ayoub 1984. 84. According to Asad, the plural fonn implies that all mankind had to share

in Adam and Eve's fate (2000.9).

472

The Qur' an differs from the Biblical account in that Adam asks God for
forgiveness, and "his Lord turned towards him, for he is oft-returning, most
merciful" (Q2.37). 72 Do Christians believe that Adam and Eve were
forgiven? In the Gen~sis account Adam does not ask for forgiveness, but
seeks to blame Eve, and indirectly God (Gen 3.12). Eve in tum blames the
serpent, whom God curses (G~n 3.14). God does not explicitly curseAdam ,
and Eve, although he does curse the ground because of them (Gen 3 .17).
Although he drives the human couple out of the garden, God does not
cease to care for them; he provides them with coats of skin to use as clothing
(Gen 3.21). Christians need not contradict the Qur'anic assumption that
God forgave Adam, they would only specify that if God forgave Adam, he
did so ultimately only through Christ's death on the cross.

According to the Qur' an, after God had driven Adam and his wife out of the
garden he promised guidance to them and their descendants (Q2.3 8; Q20.123 ).
Ali notes thatwhile God usuallyuses theplural ofmajesty, in Q2.38 he says,
"And if, as is sure, there comes to you guidance from Me, whosoever follows
My guidance, on them shall be no fear, nor shall they grieve." Here the first
person singular is used to express "a special personal relationship." 73 In
contrast, although Christians believe that God speaks to all people through
creation, telling them what his will is (Rom 1.16-20), they do not know of
any special guidance given Adam, unless it be his conscience.

Some Muslims are of the opinion that although Adam wronged his soul in
disobeying the word ofthe Lord, some good came ofhis sin. Tabataba'i writes,

Even thoughAdam wrongedhis soul bybringingifto the edge ofperdition ...

yet he prepared for himself through his descent to the earth a degree of
bliss and a state of perfection which he would not have attained had he not
descended, nor would he have attained these without sin. (Ayoub 1934.91)

These words may seem shocking at first sight (and taken out of context)
but Christian thinkers have in a similar mannet referred to Adam's original

72 I assume that the "words ofinspiration" that the Lord taughtAdam (Q 2.37) refer to the
Adam prayer recorded in Q 7.23: "O Lord! We have wronged our own souls; if thou
forgive us not and bestow not upon us thy mercy, we shall surely be lost." cfAyoub 1984.84.
73
Ali 1938.26
 473
A Comparison oj the Qur 'anic and Biblical Accounts

sin as a good thing,felix culpa, because as a result Christ eventually came

to save mankind. 74

Is Adam representative of a}J people?

The Qur'anic commentators want to s~e Adam as the representative of all

people in some respects, but not in others. They agree that his function as
1ihalifa has been transferred to his faithful progeny, especially to the
prophets. And they agree that after Adam had been expelled from the Garden,
all people are bom outside the Garden. But they maintain that we are not
bom guilty justbecauseAdam ate ofthe tree in the Garden. We are all bom
"innocent, pure and free" and we "can easily avoid sin." 75

But the Qur'an also witnesses to the sinful nature ofman: the angels who
are speaking ~he words of God according to some commentators, asked
God, "Will you put there one that will do evil and shed blood?" (Q2.30).
·The angels foresaw that although he was God's vicegerent, man would by
nature be sinful, and would bring evil into a world that lmew it not. God
does not say that the angels were wrong in their assumption, he just says
that there is more to man than that.

Although the Qur'an rejects the doctrine of original sin, and stresses that
the individual will be judged for what he has done, Q2.30 provides some
common ground for dialogue between Christians and Muslims. Whether
Adam's progeny inherited his sin or not (and I think not), the Bible and the
Qur' an agree that mankind did inherit his inclination to sin, as evidenced
by the behavior of one belonging to the second generation of humans -
Cain (Gen 4.1-16; QS.27-31). 76

74
See the Roman Catholic' Easter vigil textExsultet: "O certe necessariumAdae peccatum,
quod Christi morte deletum est! 0 felix culpa, quae talem ac tantum meruit habere
Redemptorem!"
75 Kateregga & Shenk 1997.45; see also Nyang 1985.58.

76 Regarding Muslim-Christian differences regarding original sin, Shenk writes, "From a

Biblical perspective, it is far more important to recognize that we need redemption from
· our sins than it is to develop theories as to how precisely sin is or is not transmitted"
(Kateregga & Shenk 1997.141).
 'Torsten Löfstedt

J esllls, the Second Adam

Much of what the Qur 'an ascribes to Adam, Christians would ascribe to
Jesus. Muslims know Adam, the first man, who the Bible and the Qur'an
. tell us was made of earth (Gen 2.7; Ql5.28). They have yet to know the
second man, the one fromheaven (1 Cor 15.48). Significantly, while they
may not know Jesus in the way Christians do, Muslims believe that Jesus
is in some ways remarkably similar to Adam. Both were bom as the result
of God's word, rather than as the result of a man's will; campare John 1.14
and Q3. 59: "Jesus is just like Adam in the sight of God. He created him out
of dust and then said to him: 'Be' and he was" .

. While agreeing thatAdam was made to be God 's vicegerent, Christians would
say that the one who has ultimately shown what the job implies is Jesus.
Jesus is the image af God par excellence (2 Cor4.4, Col 1.15); as individuals
become transformed into Christ's likeness, they become the image God
intended (2 Cor 3.18; cf 1 Cor 15.49). In its Old Testament context, Psalm
6 .4-6 seems to refer to the high state God has assigned mankind. In the New
Testament, the author ofHebrews applies these verses to Jesus:

It is not to angels that he has subjected the world to come ... But there isa
place where someone has testi:fied: "What is man that you are mindful of
him, the son of man that you care for him? You roade hin;i a little lower than
the angels; you crowned him with glory and honor and put everything under
his feet.." In putting everything under him, God left nothing that is not subject
to him ... We see Jesus, who was roade a little lower than the angels, now
crowned with glory and honor because he suffered death, so that by the grace
of God he might taste death for everyone. (Hebrews 2.5-9, NIV)
•,

Si1nilarly, as was mentioned above, the Bible does-not speak of angels

bowing down to man, but Hebrews does say that angels bow down to Jesus
(Heb 1.6).

The Christian Scriptures do not know whether Adam was given special
guidance that spared him and his descendants from fear and grief after he
had left the garden (Q2.38), but the New Testament says that Christ promised
to give his disciples the Counselor, the Spirit of Truth, who goes out from
the Father, and who testifies to Jesus (John 15.26). And in connection with
the promise of the Colmselor, Jesus says, "Peace I leave .with you, my
peace I give you. I do not give as the world gives. Do not let your hearts be
 The Creation and Fall ojAdam: 475
A Comparison oj the Qur 'anic and Biblical Accounts

troubled and do not be afraid" (John 14.27, NIV). While God may have
given Adam guidance and some comfort from f ear, the ultimate guidance
and freedom from fear comes from the Spirit which Jesus promises to send
·those who love him. according to the New Testament.

With the Qur' an, Christians believe that God breathed the breath of life
into Adam and made him a living being, and they affirm that God is the
source of all life. But Christians also believe that God wants to give people
more than earthly life: he wants to give us the true life, which comes through
. the Spirit Jesus promised. As Paul writes, "The first manAdam became a
living being; the last Adam, a life-giving Spirit" (1 Cor 15 .45, NIV).

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