In the name of Allah, the Most Gracious, the Most Merciful.
“And He taught Adam the names – all of them. Then He showed them to the angels and said, ‘Inform Me of the names of these, if you should be truthful.’ They said, ‘Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.'” (Quran, Surah Al-Baqarah 2:31-32)
The truth is from Allah, the Supreme.
These verses reveal a dialogue between Allah and the angels. “And when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ They said, ‘Will You place upon it one who causes corruption therein and sheds blood?'” Considering that creatures existed on Earth before the creation of Adam, and they were causing corruption and shedding blood, the angels questioned the wisdom of appointing a successor. They believed that they, the angels, were more worthy. “They said, ‘Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.'”
The verses emphasize that Allah, in His wisdom, chose to establish the successorship of humans over angels on Earth. “And He taught Adam the names – all of them,” indicating that Allah wanted to demonstrate to the angels that Adam possessed a knowledge that they did not have. “Then He showed them to the angels and said, ‘Inform Me of the names of these.'” Adam knew the names, but do you, angels, know them? “If you should be truthful.” This challenges the angels’ claim of being more suitable for the role of succession.
The angels responded, acknowledging their limited knowledge and recognizing Allah’s wisdom. “They said, ‘Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.'” Here, Allah establishes the proof and affirms Adam’s superiority.
The discussion revolves around three main points:
- Explaining the purpose of the names.
- Connecting the names in these verses with the beautiful names mentioned in other verses.
- Clarifying what the Islamic law mentions about names.
The first point explains the meaning of the names that Adam knew but the angels did not.
Explanation One: Names of Things.
This interpretation is mentioned in our traditions and is attributed to Imam Al-Baqir. It suggests that the intended meaning of “names” here refers to the names of things, such as the names of valleys, mountains, humans, and jinn. In other words, these names represent the languages inspired by Allah for humans to communicate on Earth. When humans appeared on Earth, they needed a language to communicate with others of their kind, and every community developed a language for communication. Therefore, names refer to the languages that define everything. Adam was taught these languages, and the angels were not. The verse “And He taught Adam the names – all of them” means that Allah taught him languages and the names of everything according to the diversity of languages and tongues. “Then He showed them to the angels” means Allah asked the angels if they knew these languages that Adam knew. The angels responded, admitting their lack of knowledge, and acknowledging Allah’s wisdom.
Explanation Two: Names Referring to the Family (Ahlul Bayt).
This interpretation suggests that the names Adam was taught are actually the members of his family (Ahlul Bayt), not the names of things. The argument for this interpretation is twofold:
Firstly, it is observed that the individuals referred to in these verses were present at the time of Adam’s creation, not absent. The verse states: “Then He showed them to the angels and said, ‘Inform Me of the names of these.'” This implies the presence of individuals whom Adam asked the angels about. If the intended meaning was languages, there would be no sense in asking, “Inform Me of the names of these!” If the intended names were names of various things like mountains, rivers, the sun, the moon, humans, and animals, these things did not exist at that time for the angels to identify. The apparent meaning of the verses is that specific individuals known to Adam were present during his time, leading to Allah’s question: “Inform Me of the names of these.” The languages did not exist at the time of Adam’s creation, so Allah would not ask the angels to name them. This is one perspective.
Secondly, the expression used (ha’ula) in the Quran implies rational beings. One does not say, “These are stones,” but rather, “These stones.” Similarly, it is not said, “These are countries,” but rather, “These countries.” The term “ha’ula” is used for rational beings. Therefore, when the verse says, “Inform Me of the names of these,” it implies that there were rational beings present. If the intended names were languages, the expression would not be suitable because languages are not rational beings.
Therefore, the Quranic expression is precise. The verse indicates that the identified beings were present during Adam’s time, while languages did not exist at that moment. The term “ha’ula” refers to rational beings, confirming that the verse is about specific individuals whom Allah wanted the angels to recognize. This interpretation aligns with another narration attributed to Imam Al-Sadiq, stating that Allah intended the names of His proofs, which Adam recognized and then Allah wanted the angels to know.
Therefore, the verse, with the evidence we mentioned, only applies to the Ahlul Bayt, considering that they were created as radiant lights before the creation of Adam. These lights, created by Allah, were known to Adam, and then he asked the angels to inform him of the names of these lights, challenging them. The angels responded, acknowledging their lack of knowledge and recognizing Allah’s wisdom. The verse then continues with Allah instructing Adam to inform the angels of the names.
The second aspect is that knowing these names was a virtue for Adam, indicating the Quran’s preference for Adam over the angels. The Quran asserts that Adam was chosen for leadership over the angels because he knew the names, while the angels did not. If the names referred to languages, the virtue would lie in knowing the languages. However, the apparent meaning of the verses indicates that knowing the names was a virtue that distinguished Adam from the angels and made him more suitable for leadership. If the names referred to languages, the angels could have learned them as well.
To illustrate, if you had two children and taught one English while neglecting the other, claiming that the one who learned English is better, it would be an incorrect statement. Just as the first child learned the language through education, the second child could also learn the language through education. The apparent meaning of the verse is that knowing the names was a virtue for Adam, making him superior to the angels and establishing his leadership on Earth. So, what are these things that Adam knew but the angels did not?
These things must be related to Adam’s essence. Therefore, Adam could recognize them, while the angels could not because they were not of the same essence. The Quranic expression is accurate. It describes Adam with knowledge and the angels with reporting. When speaking about Adam, the Quran uses the term “knowledge,” while for the angels, it uses the term “reporting.” This indicates that Adam could truly know them, as they were from his essence, while the angels could only report them, lacking true knowledge.
It is evident that this interpretation is specifically applicable to Muhammad and the family of Muhammad. Adam, being created from these lights, being a prophet, and being immaculate, was in close association with them. He could truly know them, as affirmed by the verse: “And He taught Adam the names – all of them.” The angels, not being of the same essence, could not truly know them, as indicated by the verse: “Inform Me of the names of these if you should be truthful.” Thus, Adam was favored over the angels in this aspect.
This interpretation aligns with authentic narrations attributed to Imam Al-Sadiq, stating that the names Adam learned were the names of his proofs. Other reports, such as the one from Umar ibn al-Khattab, also confirm the existence of these names written with the light’s ink on the throne. Adam recognized them, and this knowledge was transmitted through authentic traditions.
The second point: The connection between Adam’s names and the beautiful names (Asma ul-Husna).
Some interpreters have linked the verse “And He taught Adam the names – all of them” with the statement of Allah: “And to Allah belong the best names, so invoke Him by them.” They suggest that the names Adam was taught are the beautiful names mentioned in the verse about invoking Allah. The connection relies on explaining the meaning of the beautiful names.
The first meaning: The Names of Allah (Exalted and Glorified).
Scholars say that some names, while praiseworthy, may contain an aspect of deficiency. For example, the name “Al-Afif” (the modest/chaste) is a praiseworthy name, but it implies a deficiency because someone described as modest or chaste must have desires or instincts that they resist. Similarly, the word “courageous” (shuja’) implies a bodily aspect, as courage is manifested through the body’s boldness in facing risks and challenges. Although “courageous” is a commendable quality, it contains an aspect of deficiency related to the existence of a body moving forward in dangers.
The argument is extended to affirm that names like “Al-Afif” and “Shuja'” are good but have an element of deficiency. Therefore, it is not appropriate to attribute such names to Allah (Exalted and Glorified). Allah’s names should be pure in goodness, devoid of any form of deficiency, blame, or reference to any limit, body, instinct, desire, or the like.
Many people may say they invoke Allah using His names, such as saying “Ya Allah,” “Ya Rahman,” “Ya Rahim,” etc. However, this is not the intended meaning of the verse “So invoke Him by them.” The verse emphasizes connecting with the realities or meanings behind the names rather than merely uttering the names.
In the light of narrations from the Ahlul Bayt, it is mentioned that Allah has the Greatest Name. The verse “In the name of Allah, the Most Gracious, the Most Merciful” is said to be closer to the Greatest Name than anything else. The Greatest Name is not a set of letters or words that can be spoken. Instead, it is a reality, and if a person connects with this reality, they can achieve extraordinary feats. For example, someone is said to have transported Bilqis’s throne from Yemen to Palestine using a single letter from the Greatest Name. The Greatest Name is not a spoken word; it is a reality that, when accessed, empowers individuals to achieve their desired goals.
Therefore, the verse “So invoke Him by them” implies connecting with the realities behind Allah’s names, not just uttering the names. These names, such as Allah, Al-`Alim (the All-Knowing), Al-Qadir (the All-Powerful), Al-Hayy (the Ever-Living), and Al-Hakim (the Wise), represent truths. When a person connects with these realities, invokes Allah sincerely, and aligns themselves with the meanings of these names, they can reach their goals and aspirations.
The verse “And when My servants ask you concerning Me, indeed, I am near. I respond to the invocation of the supplicant when he calls upon Me” highlights that Allah responds to the supplication of those who truly call upon Him, acknowledging the realities behind His names.
In summary, the emphasis is on connecting with the realities and meanings behind Allah’s names rather than just uttering them, and this connection leads to the fulfillment of one’s prayers and desires.
The second meaning: Ahlul Bayt (the family of the Prophet).
Some interpreters have connected the blessed verse “And He taught Adam the names – all of them” with a narration attributed to Imam Al-Baqir, saying, “We are the beautiful names.” In this context, the Ahlul Bayt are considered manifestations of the greatness of Allah, and Imam Ali, in particular, exemplifies divine greatness.
Imam Ali is described as a manifestation of divine greatness to the extent that he says, “I uprooted it (the gate of Khaybar) not with physical strength but with divine strength.” His action of uprooting the gate of Khaybar is seen as a manifestation of Allah’s greatness and power. He emphasizes that even in ordinary matters, he represents the greatness of Allah. The Imam also mentions that every person has an imam to follow, and their Imam (Imam Ali) satisfied his worldly needs with the minimum.
The Imam then speaks of the difficulty of living on minimal food while engaging in extensive prayers, battles, judgments, teaching, preaching, and more. The point made is that Ali is not just an embodiment of bravery; he is a manifestation of Allah’s greatness and power. The Imam acknowledges the limitations of people in emulating his worship and deeds.
Imam Zainul Abidin, who is infallible, expresses his inability to match Imam Ali’s worship, lamenting that he cannot reach Ali’s level of devotion. This emphasizes that Ali is not only an embodiment of bravery but a manifestation of divine greatness and power.
The third point: Discussing the name.
- No enmity with names:
The name itself, in isolation, does not represent anything. The Sharī’ah (Islamic law) encourages choosing beautiful names, and it is said that it is the right of a child that his parent selects a good name for him. The name and the character or behavior of the person are separate entities. For instance, someone with a beautiful name may not necessarily have a beautiful character, and vice versa. The Prophet is reported to have said, “The best names are those that praise and thank God.”
- Choosing Good Names:
It is the right of a child that his parent selects a good name for him, and Islamic teachings encourage the selection of beautiful names. In some narrations, it is mentioned that “From the right of your child over you is that you give him a good name.”
- Imams and Names:
There is no inherent animosity towards certain names. The Imams named their children using various names, including Omar and Abu Bakr, without harboring personal enmity towards those names. The disagreement was in methodology and approach, not in personal animosity towards names or their bearers. Therefore, naming someone Omar or Abu Bakr is not discouraged by the Imams based on personal animosity.
Therefore, the emphasis is on the character and behavior of an individual rather than their name. Names themselves are not the source of enmity, and the focus should be on embodying positive qualities and following the righteous path.
The second matter: Names that imply servitude to other than Allah.
There is an objection raised against names like “Abdul-Hussein,” “Abdul-Amir,” and “Abdul-Mahdi,” claiming that humans are servants of Allah, and naming a person “servant of Hussein” or “servant of the Prophet” or “servant of the Mahdi” is considered associating partners with Allah (shirk). The argument is that humans are servants of Allah, not servants of Hussein, the Prophet, or anyone else.
Firstly: The term “Abd” (servant) has two meanings. Sometimes it refers to a created being, and in this context, humans are servants of Allah because they are created by Allah. For example, “He said, ‘Indeed, I am the servant of Allah. He has given me the Scripture.'” (Quran 19:30). At other times, “Abd” refers to a servant acknowledging obedience. So when one says, “I am Abd al-Hussein,” it doesn’t mean that they are created by Hussein, but rather, it signifies being a servant or devotee ready to serve Hussein. Instead of saying, “Servant of the Prophet” or “Servant of Hussein,” one says, “Abd al-Nabi” or “Abd al-Hussein.” There is no issue with this, and it does not imply shirk. If the intention behind “Abd al-Hussein” is that Hussein created the person, that would indeed be an act of shirk. However, if the intention is that the person is a devoted servant of Hussein, then it does not entail shirk.
Secondly: The Quran refers to servants among people, not just servants of Allah, when discussing marriage: “And marry the unmarried among you and the righteous among your male servants and female servants.” (Quran 24:32). Here, it does not say, “righteous among your servants of Allah.” This addition of “servants” to “people” is done to express the concept of servitude without implying shirk. Similarly, when one says, “Abd al-Nabi” or “Abd al-Hussein,” it conveys servitude and devotion to the Prophet or Hussein, not implying shirk.
In summary, the issue is not animosity towards names. Instead, it’s about acknowledging that names like Abdul-Hussein are used to express servitude and devotion to specific figures, which does not constitute shirk. The Shia do not use names like Omar, Abu Bakr, or Uthman not out of animosity but due to the belief that names associated with the Ahlul Bayt are superior. The disagreement lies in methodology and approach, not in personal animosity towards names or individuals.
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