HISTORY OF TABARI VOLUME 1 PART 16

HISTORY OF TABARI
VOLUME 1


From the Creation to the Flood




  According to Abu Kurayb-Uthman b. Said-Bishr b. 'Umarah -Abu Rawq-al-Dahhak-Ibn 'Abbas: When God blew some of His spirit into him-meaning into Adam-it was by way of his head. Wherever something of God's spirit began to move in Adam's body, it became flesh and blood. When the blown spirit reached his navel, he looked at his body and was pleased to see its beauty. He attempted to get up but could not. This is (meant by) God's word: "Man was created of haste." [613. Qur. 21:37.] He commented (on "of haste"): Distressed, with no patience for either fortunate or unfortunate (events). He continued. When the blown spirit had completely pervaded his body, he sneezed and said, by divine inspiration: "Praise be to God, the Lord of the worlds! " [614. Qur. 1:1] God said: May God show mercy unto you, Adam! Then He said to the particular angels who were with Iblis, not those who were in the heavens: Prostrate yourselves before Adam, and all of them did, "except Iblis who refused and was overbearing, " [615. Qur. 2:34. This and the two following sentences are quoted in Tafsir, VIII, 98 (ad Qur. 7:12).] because of the haughtiness and self-importance inspired by his soul. Iblis said: I shall not prostrate myself, as I am older and better than he is as well as physically stronger. "You created me from fire, and You created him from clay, " [616. Qur. 7:12 and 38:76.] meaning that fire is stronger than clay. He continued. When Iblis refused to prostrate himself, God "be deviled" him (ablasahu), [617. Arab scholars naturally combined Iblis with the root b-I-s. The meaning of ablasa is indicated to be " to make someone despair, to eliminate one's hope. " See Tafsir, 1, 18o (ad Qur. 2:34). This root meaning may be genuine, but it could have originated from etymological speculation on the name Iblis, cf . "bedevil." See also text below, I, 151.] that is, He eliminated any hope for him to attain some good and made him a stoned Satan as punishment for his disobedience. [618. The complete text is to be found in Tafsir, I,159 (ad Qur. 2:30). For the last sentence, see also Tafsir I, 180 (ad Qur 2:34).]

  According to Ibn Humayd-Salamah-Muhammad b. Ishaq: Reportedly-God knows best!-when the spirit reached his head, he sneezed. Then he said: "Praise be to God! , [619. Qur. 1:1.] He continued. The Lord then said to him: May your Lord show mercy unto you! When Adam straightened up, the angels fell down in prostration before him, in order to live up to the agreement God had made with them and to indicate obedience to the command He had given them. But Iblis, the enemy of God, remained standing (alone) among them and did not prostrate himself out of haughtiness , self-importance, iniquity, and envy. God said to him: "Iblis, what prevented you from prostrating yourself before what I have created with My own hands?" to:"I shall certainly fill Hell with you and all those of them who follow you. " [620. Qur. 38:75-85.] He continued. When God was finished with censuring Iblis, and Iblis persisted in disobedience, God hurled a curse at him and drove him out of Paradise.

  According to Muhammad b. Khalaf [621. Died in 260/873-74. See Tahdhib, IX, 149. ] -Adam b. Abi IyasAbu Khalid Sulayman b. Hayyan [622. Born in 114 /732[3], Sulayman b. Hayyan died in 189 or 190 / 804-6 . See TB, IX, 21-24; Tahdhib, IV, 181 f.] -Muhammad b. 'AmrAbu Salamah-Abu Hurayrah- the Prophet Also Abu Khalidal-A'mash-Abu Salih-Abu Hurayrah-the Prophet. [623. This isnad is found only in the Cairo edition.]Also Abu Khalid-Dawud b. Abi Hind [624. Died between 139 and 141 /757-59. See Tahdhib, 111, 204 f.] -al-Shabi-Abu Hurayrahthe Prophet. Also Abu Khalid-Ibn Abi Dhubab al-Dawsi [625. Al-Harith b. 'Abd al- Rahman In Abi Dhubab al-Dawsi died in 146/763141. See Tahdhib, XI, 369 f.] - Said al - Magburi and Yazid b. Hurmuz [626. Yazid b. Hurmuz died during the caliphate of Umar b. 'Abd al-'Aziz. See Tahdhib, XI, 369 f.] -Abu Hurayrah-the Prophet : God created Adam with His own hand and blew some of His spirit into him . He commanded the multitude of angels to prostrate themselves before Adam , and they did . Adam sat down, then sneezed and said : " Praise be to God!" His Lord said to him: May your Lord show mercy unto you! Go to that multitude of angels and say to them : Peace be upon you! He went and said to them : Peace be upon you! and they responded : And upon you be peace and the mercy of God ! Adam then returned to his Lord Who said to him : This is your greeting and the greeting for your progeny to use among themselves . When Iblis showed the haughtiness and disobedience to his Lord which he had kept concealed in his soul-(as indicated in the Qur ' an) when the angels asked their Lord Who told them : " I am placing on earth a vicegerent": "Will You place on it one who will cause corruption on it and shed blood, whereas we praise and sanctify You?" and the Lord replied : " I know what you do not know [627. Qur. 2:30] -the angels became fully aware of what had been concealed to them ( about Iblis ), and they realized that among them there was one who was disobedient to God and opposed toHis command.

(Adam Is Taught All the Names)


    God then "taught Adam all the names. [628. Qur. 2:31.] The early Muslim scholars before us differed with respect to the names that He taught Adam, whether it was some specific names he was taught or the names in general . Some said : He was taught the name of everything.

Those who said this [629. All the following traditions are included in Tafsir, I,170 f. (ad Qur. 2:31).]

  According to Abu Kurayb-'Uthman b. Said-Bishr b . 'Umarah -Abu Rawq-al-Dahhak-Ibn'Abbas: "God taught Adam all the names ." They are the names commonly known and used among men, (such as ) man, animal, earth, plain, ocean, mountain, donkey, and similarly ( the names of) nations and others.

  According to Ahmad b. Ishaq al-Ahwazi-Abu Ahmad-Sharik (b. 'Abdallah al-Nakha'i)-'Asim b. Kulayb [630. Died in 137/75415). See Tahdhib, V, 53 f.] - al-Hasan b. Sa'd [631. See Tahdhib, 11, 279 f] -Ibn 'Abbas, commenting on: "And He taught Adam all the names," as follows : He taught him the name of everything, down to fart and little fart.

  According to 'Ali b. al-Hasan-Muslim al –Jarmi [632. Muslim b. 'Abd al-Rahman al-Jarmi died in 240 /855 in Tarsus . See TB, XIII, 100. Cf. also above, n. 550.] -Muhammad b. Mus'ab [633. Muhammad b. Mus 'ab al-Qirgisani apparently is the individual meant here. He is listed in TB, III, 276- 79; Tahdhib, IX, 458-60. The date of death indicated in TB and presumably copied from TB in Tahdhib ( 280/893[4] or 288/901 ) is preposterous in view of his authorities . A date of 188/804 would fit into the chain of transmitters in text below, 1, 2754.]-Qays b. al-Rabi' [634. Qays b. al-Rabi' died in the second half of the 160s/781-85. See TB, XII, 456-62) Tahdhib, VIII, 391-95.]-'Asim b. Kulayb-Sa'id b. Mabad [635. Said b. Mabad appears to be the individual briefly listed in Bukhari , Ta'rikh, II, 1, 468 , and Ibn Abu Hatim, II, 1, 63, as having been in contact with Ibn 'Abbas] -Ibn 'Abbas, commenting on God's word: "And He taught Adam all the names," as follows : He taught him the name of everything, down to bit and little bit, fart and wind.

  According to Muhammad b. 'Amr-Abu 'Asim (al-Nabil)-Isa b. Maymun-Ibn Abi Najih-Mujahid, commenting on God's word: "And He taught Adam all the names," as follows: (The names of) all that God has created. [636. Tafsir, I, 170, has two slightly different traditions with different isnads which seem to have been combined here.]

  According to Ibn Waki'-Sufyan-Khasif [637. Khasif b. 'Abd al-Rahman died between 136 and 138/753-56. See Tahdhib, III, 143 f., Bukhari , Ta'rikh, II, 1, 208; In Abi Hatim , I, 2, 403 f.; Dhahabi, Mizan, 1, 653 f. Khusayf seems to be the more commonly used vocalization , see, in particular, the footnote in the cited entry of Tahdhib] -Mujahid, commenting on: "And He taught Adam all the names," as follows: He taught him the names of everything.

  According to Sufyan (b. Waki')-his father-Sharik (b. 'Abdallah al-Nakha' i)-Salim al –Aftas [638. Salim b. 'Ajlan al-Aftas died in 132/749[50]. See Tahdhib, III, 441 f.]-Sa'id b. jubayr: God taught him the name of everything down to camel (ba'ir), cow, and sheep.

  According to al-Hasan b. Yahya-'Abd al- Razzaq-Ma'mar-  Qatadah, commenting on God's word: "And He taught Adam all the names ," as follows : He taught him the name of everything (saying): This is a mountain, this is such-and-such, and that is such-and-such. "Then he presented" those names [639. Qur. 2:31 has "them ," and this wording is reestablished in the editions of Tabari. Tafsir, 1, 171, has " those names " ( and also, incorrectly, "those things"). The pronoun " them " referring to persons caused problems for the commentators. Tabari, in the Tafsir, 1, 171, expressed preference for the specific interpretation of "them " as angels or progeny.] "to the angels and said: Tell me the names of these, if you speak the truth!"

  According to Bishr b. Mu'adh-Yazid b. Zuray'-Sa'id (b. Abu 'Arubah)-Qatadah, quoting God's word: "And He taught Adam all the names" to "You are knowing and wise," [640. Qur. 2:31 f. and 33] and commenting: "Adam, tell them their names!" And Adam told each kind of creature about its name and referred it to its genus.

  According to al-Qasim b. al-Hasan-al-Husayn b. Dawudjaj-Jarir b. Hazim and Mubarak [641. Al-Mubirak b. Fadilah, a transmitter from al - Hasan al-Basri, died between 164 and 166/780-83. See TB, XIII, 2ri-16, Tahdhib, X, 28-31.] -al-Hasan [642.The great al-Hasan b . Abi al -Hasan al- Basri lived from ca. 21/642 to 110/728[9]. See Tahdhib, II, 263-7o, EP- , III, 247 f., s. v. Hasan al - Basri; Sezgin, GAS, I, 591-94; Horst, 301, n. 13.]  And (Hajjaj) – abu Bakr [643. The same isnad occurs in text below, 1, io1 , and appears to have to be understood as indicated . I Iajjaj is mentioned elsewhere as an authority of Abu Bakr b. 'Abdallah, for whom see above, n. 350. Abu Bakr b . 'Abdallah h. Abi Maryam is, however, not listed as a transmitter from either al-Hasan al - Basri or Qatadah.] -al-Hasan and Qatadah: He taught him the name of everything (saying): These are horses, these are mules, and camels, jinn, wild animals. And he began to call everything by its name. Others said: Rather, he was taught some specific names. They said: What God taught him was the names of the angels.

Those who said this

  According to 'Abdah al-Marwazi-'Ammar b. al-Hasan [644.'Ammir b. al-Hasan lived from 159/775[6] to 242/856[7]. See Tahdhib, VII, 399,  Sezgin , GAS, I, 34, 79, 243; Horst, 299, n. 5. Tafsir, I,171, has the isnad start: I was told by 'Ammir... For Abdah al-Marwazi, see above , n. 399] -'Abdallah b. Abi Ja'far-his father-al-Rabi' (b. Anas), commenting on God's word: "He taught Adam all the names," as follows: The names of the angels. Others said something similar, that the names He taught Adam were those for specific things. They said, however, that what he was taught was (not the names of the angels but) the names of his progeny.

  Those who said this

  According to Yunus-Ibn Wahb-Ibn Zayd, [645.'Abd al-Rahman b. Zayd b. Aslam died in 182 /798. See Tahdhib, IV, r77-79; Sezgin, GAS, I, 38; Horst, 305, n. 3.] commenting on God's word: "And He taught Adam all the names," as follows: The names of his progeny. [646. Tafsir, I,171 (ad Qur. 2:31), adds: all of them.]

  When God taught Adam all the names, God presented those bearing names to the angels and said to them: "Tell Me the names of these, if you speak the truth." As mentioned, God said this to the angels only because, when He said to them : "I am placing on earth a vicegerent," they had said : "Will You place on it one who will cause corruption on it and shed blood, whereas we praise and sanctify You?" Thus, after having created Adam and having blown the spirit into him and having taught him the names of everything He had created, he presented (them) to the angels and said to them: "Tell Me the names of these, if you speak the truth," (which is) that if I place one of you as My vicegerent on earth, you will obey, praise , and sanctify Me and not be disobedient. If I place someone not belonging to you (as My vicegerent on earth), he will cause corruption and shed blood. Now, if you do not know their names, although you can observe and see them with your own eyes, it is more likely that you will not know what will happen with you, if I place one of you as My vicegerent on earth, or with others, if I place one of them as My vicegerent on earth, when they are out of your sight and you do not see them with your own eyes, and you have not been informed what you or they will do.

  This is what a number of early Muslims have said, as transmitted on their authority. Some of them are

  According to Musa b. Hariin-'Amr b. Hammad-Asbat-alSuddi-Abu Malik and Abu Salih-Ibn 'Abbas. Also (al-Suddi)-Murrah al-Hamdani -Abdallah b. Masud and some (other) companions of the Prophet commenting on: "If you speak the truth": The children of Adam will cause corruption on earth and shed blood. [647. Tafsir, 1, 172 f. (ad Qur. 2:31).]

  According to Abu Kurayb -'Uthman b. Sa'id - Bishr b. Umarah - Abu Rawq- al-Dahhak - Ibn 'Abbas, commenting on: "If you speak the truth ": If you know why I place on earth a vicegerent [648. Tafsir, I, 172 (ad Qur. 2:31).] It has also been said that God said that to the angels , because when He began to create Adam , they said among themselves: Let God create whatever He wants to, but whatever creature He may create , we are more knowledgeable and more honored by God than that creature. Thus, when God created Adam and taught him the names of everything, He presented the things whose names He had taught Adam to the angels and said to them : " Tell Me the names of these, if you speak the truth " in your claim that whatever creature God has created ( before ), you were more knowledgeable and more honored by God than that creature.

Those who said this

  According to Bishr b . Mu'adh-Yazid b . Zuray '-Sa'id Qatadah, commenting on God 's word : " And when your Lord said to the angels : I am placing on earth a vicegerent " [649. Qur. 2:30] : He thus asked the angels for advice concerning the creation of Adam , and they said : " Will You place on it one who will cause corruption on it and shed blood ?" The angels knew from the knowledge of God (given to them ) that nothing was more detestable to God than shedding blood and causing corruption on earth . " Whereas we praise and sanctify You . God said : I know what you do not know ." It was in God's knowledge that from that vicegerent , there would come forth prophets , messengers, righteous people, and the inhabitants of Paradise . He continued . It has been mentioned to us that Ibn 'Abbas used to say : When God began to create Adam , the angels said : God would not create a creature more honored by Him and more knowledgeable than we are . They were tested by the creation of Adam , just as were the heavens and the earth through obedience, when God said : " Come willingly or unwillingly! They said : We come willingly." [650. Qur. 41:11 . See text above, I, 23.]

  According to al-Qasim – al Husayn b . Dawud - Hajjaj - Jarir b. Hazim and Mubarak-al-Hasan . Also (Hajjaj )-Abu Bakr-alHasan and Qatadah;  [651. See above, n. 643.] God said to the angles : " I am placing on earth a vicegerent ," ( meaning that ) He said to them: I am making ., [652. One of the interpretations of ja'ilun in Qur. 2:30 is, as here, fa'ilun, see Tafsir, 1, 156, 1. io. The use of fd'ilun, it seems , was felt to convey God's determination to go through with the creation of Adam.] But they came forward with their opinion (as to the propriety of God's impending action). He had taught them some knowledge and withheld other knowledge that He knew but they did not. On the strength of the knowledge He had taught them, they asked: "Will you place on it one who will cause corruption on it and shed blood?" From the knowledge of God (given to them), the angels knew that no sin was greater in God's eyes than shedding blood . (Because of the knowledge they did not have, they continued:) "Whereas we praise and sanctify You. God said: I know what you do not know." Now, when God started to create Adam, the angels murmured among themselves saying: Let our Lord create whatever He wants, but whatever He may create, we are more knowledgeable and more honored by God than that creature. So when God created Adam and blew some of His spirit into him, He commanded the angels to prostrate themselves before Adam because of what they had said. He thus preferred Adam to them, and they realized that they were not better than he was. They then said: If we are not better than he is, we are (at least) more knowledgeable, because we existed before him, and the nations were created before him. When they thus boasted about their knowledge, they were tested. "God taught Adam all the names. Then He presented them to the angels and said: Tell Me the names of these, if you speak the truth , [653. This and the following sentence occur in Tafsir, I, 173 (ad Qur. 2:31)] (in saying) that you are more knowledgeable than whatever else I have created. Thus, inform Me about the names of these, if you speak the truth! They [654. The dual referring to al-Hasan and Qatadah is found in the Cairo edition.] continued. The angels hurriedly sought repentance, as is done by every believer. "They said: Glory be to You! We have no knowledge but what You have taught us. You are knowing and wise. He said: Adam, tell them their names! When he did, God said: Did I not say to you that I know the secret (things) of the heavens and the earth and that I know what you reveal and what you keep concealed. "[ 655. Qur. 2:32 f.] (God said that) because they had said: Let our Lord create whatever He wants, but He shall not create a creature more honored by Him and more knowledgeable than we. He continued. He taught him the names of everything ( saying ): These are horses, these are mules, and camels , jinn, wild animals. And he began to call everything by its name , and nation after nation was presented to Him. God says: "Did I not say to you that I know the secret (things) of the heavens and the earth and that I know what you reveal and what you keep concealed?" He continued. (The knowledge) they revealed (refers to) their saying: "Will you place on it one who will cause corruption on it and shed blood?" (The knowledge) they kept concealed (refers to) their saying to one another: We are better and more knowledgeable than he. [656. For the entire tradition , see Tafsir, 1, 162 f. (ad Qur. 2:30).]

  We [657. Tafsir, I, 163: I was told] were told on the authority of 'Ammar b. al-Hasan-'Abdallah b. Abi Ja'far-his father-al-Rabi' b. Anas, commenting on: "Then He presented them to the angels and said: Tell Me the names of these, if you speak the truth" to "You are knowing and wise. [658. Qur . 2:31 f.] That was when they said: "Will You place on it one who will cause corruption on it and shed blood" to "sanctify You." [659. Qur. 2:30.] He continued. When they realized that He was placing on earth a  vicegerent, they said among themselves: Whatever God may create, we are more knowledgeable and more honored by God than that creature. Now, God wanted to inform them that He preferred Adam to them. He taught him all the names and said to the angels: "Tell Me the names of these, if you speak the truth" to: "I know what you reveal and what you keep concealed." [660. Qur. 2:31-33] (The knowledge) they revealed (refers to) their saying: "Will You place on it one who will cause corruption on it and shed blood?" The knowledge they kept concealed among themselves (refers to): Whatever God may create, we are more knowledgeable and honored than that creature . (Yet,) they realized that God preferred Adam to them with respect to knowledge and honor. [661. See Tafsir I,163 (ad Qur. 2:30).]

  When Iblis' haughtiness and opposition to the command of his Lord which had been concealed from the angels became apparent to them, and [662. The omission of "and " in the Cairo edition , which greatly changes the text, seems a mistake] the Lord censured Iblis for the disobedience he had shown to Him by not prostrating himself before Adam, but Iblis persisted in his disobedience and continued in his error and perversion, God cursed him and expelled him from Paradise. He deprived him of the rule that had been his over the lower heaven and the earth, and deposed him from his post as keeper of Paradise. God said to him: "Leave it! "-meaning Paradise-"for you are stoned. The curse will be upon you to the Day of Judgement." [663. Qur. 15:34 f.] (God said this to Iblis) while he was still in heaven and had not (yet) fallen to earth.

  At the time, God had Adam dwell in His Paradise, as I was told by Musa b. Harun-Amr b. Hammad-Asbat-al-SuddiAbu Malik and Abu Salih-Ibn 'Abbas. Also (al-Suddi)-Murrah al-Hamdani-Ibn Masud and some ( other) companions of the Prophet: Iblis was driven out of Paradise when he was cursed, and Adam was settled in Paradise. Adam used to go about there all alone, not having a spouse to dwell with. [664. Cf. Qur. 7: 189 (also 30:21 ). It should be kept in mind that sakana  ila is commonly used metaphorically , thus, in the Qur' anic context, " supply his needs, be a comfort to him." See sakan in the following tradition.]  He fell asleep, and when he woke up, he found sitting at his head a woman who had been created by God from his rib. He asked her what she was, and she replied: A woman. He asked for what purpose she had been created, and she replied: For you to dwell with me. The angels, looking (to find out) the extent of Adam's knowledge, asked him her name. He replied: Eve (Hawwa'). When the angels asked why she was called Eve, he replied: Because she was created from a living (hayy) thing. God said: "Adam, dwell you and your spouse in Paradise! Eat freely of its plenty wherever you wish! [665. Tafsir, I, 182 (ad Qur. 2:35).]

  According to Ibn Humayd-Salamah-Ibn Ishaq: When God finished with censuring Iblis, He went to Adam, whom He had taught all the names, and said: "Adam, tell their names" to: "You are knowing and wise. [666. The mistake here, referring to Qur. 2:33-32 (!), may go back to Tabari. The Leiden edition has "mighty " for "knowing." This compounds the error, as the combination " mighty and wise " first occurs in Qur . 2:129 . Taf sir, 1,182, has "knowing." The Cairo edition simply restores the text of Qur. 2:33.] He continued. He then cast slumber upon Adam, as we have heard from the people of the Torah among the people of the Book and other scholars on the authority of 'Abdallah b. 'Abbas and others. Then He took one of Adam's ribs from his left side and replaced it with flesh, while Adam was asleep and did not stir, until God had created his spouse Eve from that rib of his. He fashioned her to be a woman for him to dwell with. When slumber was lifted from him and he woke, he saw her at his side. It has been assumed-God knows best!-that Adam said: My flesh and blood and spouse, and he dwelled with her. When God gave him a spouse and made for him a comfort (sakan) from his own person, He said to him face to face [667. Tafsir, I, 182, apparently incorrectly reads fa- tala " and recited." See again text below, 1, 134, n. 841.] : Adam, dwell you and your spouse in Paradise! Eat freely of its plenty wherever you wish, but  do not go near this tree, or you will be wrongdoers." [668. Tafsir, I, 182 (ad Qur. 2:35)]

  According to Muhammad b. 'Amr-Abu 'Asim (al-Nabil)-Isa (b. Maymun)-Ibn Abi Najih-Mujahid, [669. See Mujahid , Tafsir I, 143.] commenting on God's word: "And He created from him his spouse, [670. Qur. 4:1.] as follows: Eve from Adam's lowest rib (qusayra'), while he was asleep. Then Adam woke up and said : Atta!, which is "woman" in Nabataean  [671. The aspirated th indicated in the Tabari text seems unlikely, as the Eastern Aramaic pronunciation of the word for "woman " was 'atta (ntt'). However, the local ongin of the Arabic tradition is, of course , uncertain . Modem Mandaichas eththa. This and the following two traditions are to be found in Tafsir, IV, 15o (ad Qur. 4:1).]

  We were told the same by al-Muthanna-Abu Hudhayfah [672. Abu Hudhayfah Musa b. Masud died in 220 or 221/835-36 at the age of ninety-two. See Tahdhib, X, 370 f.; Horst , 296, n. 14.] –Shibl [673. Shibl b. 'Abbad (' Ubid 1) died in 148 /765. See Tahdhib, X, 370 f.; Horst, 296, n. 21 (where the wrong year is indicated).] -Ibn Abi Najih-Mujahid.

  According to Bishr b. Mu'adh-Yazid b. Zuray'-Sa'id (b. Abi 'Arubah)-Qatadah, commenting on: "And He created from him his spouse": Meaning Eve who was created from one of Adam's ribs.

(God's Testing of Adam)

Now we shall discuss how God tested the obedience of our father Adam and afflicted him (for failing the test), how Adam was disobedient to his Lord after God had given him honor and high rank with Him and enabled him to enjoy wholesome plenty in God's Paradise, and how he lost all of that and went from the luxury and pleasurable and plentiful way of life in Paradise to the miserable way of life of the inhabitants of the earth: tilling, hoeing, and planting the soil.

  When God settled Adam and his spouse in His Paradise, He permitted them to eat of whatever fruit they wished, except the fruit of one tree. This was to afflict them and have God's judgement on them and their progeny come to pass, as God says: "And (wesaid): Adam, dwell you and your spouse in Paradise! Eat freely of its plenty wherever you wish, but do not go near this tree, or you will be wrongdoers. [674. Qur. 2:35. The addition from the Qur'anic text of "And we said" in the Cairo edition is unjustified . The Leiden edition has " and" before " Adam" from the parallel text Qur. 7:19] Satan whispered to them and eventually succeeded in making it appear good and desirable for them to eat of the fruit of the tree which their Lord had forbidden them to eat and thus to disobey God. They ate from it, and as a result, their secret parts that had been concealed from them became apparent to them.

  How Iblis, the enemy of God, managed to entice them to (eat of the fruit of the tree) is mentioned in the report I was told by Musa b. Harun al-Hamdani-'Amr b. Hammad-Asbat-alSuddi-Abu Malik and Abu Salih-Ibn 'Abbas. Also (al-Suddi)-Murrah al-Hamdani-Ibn Masud and some (other) companions of the Prophet: When God said to Adam: "Dwell you and your spouse in Paradise! Eat freely of its plenty wherever you wish, but do not go near this tree, or you will be wrongdoers," His wanted to go and meet them in Paradise, but the keepers (of Paradise) prevented him from entering. He went to the snake, an animal with four feet as if it were a camel-it seemed like one of the most beautiful of animals. Iblis talked to it (trying to persuade it) to let him enter its mouth and take him in to Adam. The snake let him do it, passed by the keepers, and entered without their knowledge, because that was God's plan . Now, Iblis talked to Adam from the mouth of the snake, but Adam paid no attention to what he said. So Iblis went out to him and said: "Adam, may I lead you to the tree of eternity and a rule that never decays?" [675. Qur. 20:120. The following portion of the tradition is found in part in Tafsir, XVI, 162, on this verse.] -meaning: May I lead you to a tree which, if you eat from it, you will be a ruler like God, or both you and (Eve) will have eternal life and will never die? Iblis swore to them by God: "I am one of those who give you good advice." [676. Qur. 7:21] But by tearing their clothes, Iblis wanted to show them their secret parts, which had been concealed from them. From his reading of the books of the angels, he knew, what Adam did not, that they had secret parts. Their clothes were al-zu fr. [677. That is, fingernails . This is explained by reference to Jewish literature. Bereshit Rabba, 196 (ad Genesis 3:21) refers in this connection to clothing "smooth as a fingernail , beautiful as a pearl ." Targum Pseudo- Jonathan (ad Genesis 3:7 and 2r) describes Adam and Eve as created with clothing of fingernails (tupra), and says that "their fingernails (tuprayhon)" were later replaced . Tha'labi, Qisas, 32, describes Adam' s original skin as being like fingernails . The use of the word in the tradition is explained by Muslim scholars as referring to the whiteness, sheerness (safa '), and thickness (kathafah) of fingernails . See Ibn al -Ahhir, Nihayah, III, 61, cited in Ibn Manzur, Lisan, VI, 192; Tabari, Introduction etc., CCCXLVI. The description of the clothing of Adam and Eve in Paradise as a film of light or the like, which appears elsewhere in the Muslim sources , is also found in the quoted passages of the midrash] Adam refused to eat from the tree, but Eve came forward and ate. Then she said: Eat, Adam! For I have, and it has done me no harm. But when Adam ate, "their secret parts became apparent to them , and they started to cover themselves with leaves of Paradise stitched together." [678. Qur. 7:22. The entire tradition appears in Tafsir, I, 187 (ad Qur. 2:36).]

  According to Ibn Humayd-Salamah-Ibn Ishaq-Layth b. Abu Sulaym-Tawus al-Yamani-Ibn 'Abbas: Iblis, the enemy of God, proposed to the animals on earth that they [679.Annaha, according to Tafsir, f, 188 (ad Qur. 2: 36) and , it seems, some Tabari manuscripts . The more difficult ayyuha of the Tabari editions would mean: ... made a proposition... and asked which one would....] should take him into Paradise, so that he could speak with Adam and his spouse, but every animal refused. Finally, he spoke to the snake and said to it: If you take me into Paradise, I shall shield you from the descendants of Adam, and you will be under my protection. The snake put him between two of its fangs and took him in. Iblis talked to Adam and his spouse from the snake's mouth. The snake was dressed and walking on four feet, but God then undressed it and made it walk on its belly. He continued. Ibn 'Abbas says: Kill it wherever you find it, and break the (covenant of) protection granted it by the enemy of God! [680. Tafsir, I, 188 (ad Qur. 2:361.]

  According to al-Hasan b. Yahya-'Abd al-Razzaq-'Umar b. 'Abd al-Rahman b. Muhrib [681. The name is given in its correct form in the Cairo edition. See Bukhari, Ta'rikh, III, 2,173; Ibn Abi Hatim, 111,1,121] -Wahb b. Munabbih: When God settled Adam and his spouse in Paradise , He forbade him that tree. The tree's branches were intertwined, and it bore fruit which the  angels ate to live eternally. That was the fruit which God forbade Adam and his spouse to eat. Now, when Iblis wanted to cause their downfall, he entered inside the snake. The snake had four feet as if it were a Bactrian camel and was one of the most beautiful animals created by God. When the snake had entered Paradise, Iblis went out from inside of it. He picked some of (the fruit of) the tree which God had forbidden Adam and his spouse to eat, took it to Eve, and said: Look at this tree! How sweet does it smell! How good does it taste! How beautiful is its color ! Eve took and ate of the (fruit offered to her). Then she went with it to Adam and said: Look at this tree! How sweet does it smell! How good does it taste! How beautiful is its color! Thus, Adam ate of it, and their secret parts became apparent to them. Adam went inside the tree (to hide). His Lord called out to him: Adam, where are you? Adam replied: I am here, [682. Lit., I am it.] my Lord. God said: Will you not come out? Adam replied: I feel shame before You, my Lord. God said: Cursed is the earth from which you were created, with a curse which will change its fruits to thorns. He continued. Neither in Paradise nor on earth was there a tree more excellent than the acacia (talk) and the lote- tree (sidr). [683. Tall, and sidr are two kinds of tree mentioned in Qur . 5 6:28 f. The reference to them here appears to identify them as the original " tree " of Paradise . There was much speculation as to what that tree was. Already before Islam , it was identified with wheat, the vine, etc. For corresponding Jewish identifications , see Speyer, Biblische Erzahlungen , 65. On sidr , see also below, n. 969.] Then God said: Eve, you are the one who inveigled My servant (Adam). Pregnancy will be difficult [684. The meaning of kurhan is determined as usual by its opposite, which here is "easy " ( text below, I, 109 ). But it also suggests unwillingness or disgust.] for you, and when you want to give birth to what is in your womb, you will often be in mortal danger. To the snake He said: You are the one who let the accursed Iblis enter your belly, so that he was able to inveigle My servant. You are cursed with a curse that will have the effect that your feet will be retracted into your belly, and only the soil will be your sustenance. You will be the enemy of the children of Adam, and they will be your enemies. Wherever you encounter one of them, you will hold on to his heel, and wherever he encounters you, he will crush your head. Wahb was asked: And what did the angels use to eat? He replied: God does whatever He  wants. [685.Cf. Qur. 3:40 or 22:18 . Tafsir, I, 186 f. (ad Qur. 2:36, has the entire tradition.]

  According to al-Qasim b. al-Hasan-al-Husayn b. DawudHajjaj-Abu Ma'shar-Muhammad b. Qays [686. Muhammad b. Qays supposedly died during the turbulent reign of al-Walid b. Yazid (743-44(• See Tahdhib, IX, 414, Khalifah , Tabagat, 259. In Ibn Abi Hatim, IV, 1, 63 ( no. 282 1, and 64 )] : God forbade Adam and Eve to eat from one tree in Paradise, but (otherwise) they could freely eat of its plenty wherever they wished. Satan came and entered inside the snake. He spoke to Eve and whispered to Adam. He said: "Your Lord has only forbidden you this tree, lest you become angels or live eternally. And (Iblis) assured them with an oath: I am one of those who give you good advice.[ 697 Qur. 7:20 f.]   He continued. Eve cute [688. Tafsir, I, 189, 1, 3, reads "bit”.] the tree, and it bled. The feathers [689. Cf. Qur. 7:26.] that covered Adam and Eve dropped off, "and they started to cover themselves with leaves of Paradise stitched together. Their Lord called out to them: Did I not forbid you this tree, and did I not tell you that Satan is for you a clear enemy? " [690. Qur. 7:22.] Why did you eat of it, when I have forbidden it to you? Adam said: My Lord, Eve made me eat of it. When God asked Eve: Why did you make him eat of it? she replied: The snake commanded me to do it. So God asked the snake: Why did you command Eve to do it? and the snake replied: Iblis commanded me to do it. God said: Cursed and banished (is Iblis). [691. Cf. Qur. 7:18.] Now, you, Eve, as you caused the tree to bleed, you will bleed every new moon, and you, snake, I shall cut off your feet and you will walk slithering on your face. Whoever encounters you, will crush your head with stones. "Fall down being one another's enemy! " [692. Qur. 2:36 and 7:24. The entire tradition in Tafsir, I, 188 f. (ad Qur. 2:36).]

  According to 'Ammar b. al-Hasan-'Abdallah b. Abi ja'far-his father-al-Rabi' (b. Anas): Someone told me that Satan entered Paradise in the form of an animal with feet , thought to be a camel. He continued. He was cursed. As a result, his feet fell off, and he became a snake. [693. Tafsir, 1,187 (ad Qur. 2:36)]

  I was told on the authority of 'Ammar-'Abdallah b. Abi ja'farhis father-al-Rabi' (b. Anas)-Abu al-'Aliyah  [694. Abu al-'Aliyah Rufay' b. Mihrin died, according to Ibn Sa 'd, Tabaqat, VII, I, 81-85, in 90/709, according to Bukhari , Ta'rikh, 11,1, 298 , in 93/ 712, and according to Tahdhib, III, 284-86, in or before or later than any one of these years . See also Sezgin, GAS, I, 34; Horst, 299, n. 13.]: Some camels were originally jinn. He continued. All of Paradise was allowed to him-meaning Adam-except the tree. He and Eve were told: "Do not go near this tree, or you will be wrongdoers. " [695. Qur. 2:35.] He continued. Satan went to Eve to start with her. He said: Have you two been forbidden anything? Eve replied: Yes, this tree. Whereupon Satan said: "Your Lord has only forbidden you this tree, lest you become angels or live eternally." [696. Qur. 7:20.] He continued. Eve ate first [697. Following the reading bada'at of Tafsir, I, 188,1.1 !ad Qur . 2:36). The Tabari editions have "came forth to eat"(?).] from the tree. She then commanded Adam to eat from it. He continued. It was a tree which made whoever ate from it defecate. He continued. But there must be no faeces in Paradise. He continued. "And Satan caused them to slip from Paradise and drove both of them out of what they were in. [698. Qur. 2:36.] He continued. So he drove Adam out of Paradise. [699. Tafsir, 1, 187 f.]

  According to Ibn Humayd-Salamah-Muhammad b. Ishaqsome scholar(s): When Adam entered Paradise and saw the generous plenty there and the share of it given to him by God, he said: Would we could live eternally! When Satan heard him say that, he recognized it as Adam's weak spot, and he approached him by means of ( the issue of) eternal life. [700. Tafsu,1, 188.]

  According to Ibn Humayd-Salamah-Ibn Ishaq: I was told that Satan made his first attempt to trick Adam and Eve by mourning for them in a way that saddened them when they heard it. When they asked him what it was that made him cry, he replied: I am crying for you. You will die and be forced to give up the luxury and generous plenty you are enjoying. This remark made a deep impression on them. Next, he went to them and whispered, saying: "Adam, may I lead you to the tree of eternity and a rule that never decays?” [701. Qur. 20:120.] He ( also) said : "Your Lord has only forbidden  you this tree, lest you become angels or live eternally. And (Iblis) assured them with an oath: I am one of those who give you good advice." [702. Qur. 7:20 f.]That is, you may become angels or live eternally, and that (alternative) means: If you do not become angels in the luxury of Paradise, you will (at least) not die. God says: "And he thus hooked them with deceit." [703. Qur. 7:22. The entire tradition is found in Tafsir, I, 188 (ad Qur. 2:36).]

  According to Yunus-Ibn Wahb-Ibn Zayd (commenting on God's word: "And he whispered" [704. This lemma from Qur. 7: 20 and 20:120 is missing in some Tabari manuscripts and Tafsir, I, M. It was no doubt supplied for the sake of clarity somewhere along the line of the textual tradition of the History.] ): Satan whispered to Eve about the tree and succeeded in taking her to it; then he made it seem good to Adam. He continued. When Adam felt a need for her and called her, she said: No! unless you go there. When he went, she said again: No! unless you eat from this tree. He continued. They both ate from it, and their secret parts became apparent to them. He continued. Adam then went about in Paradise in flight. His Lord called out to him: Adam, is it from Me that you are fleeing? Adam replied: No, my Lord, but I feel shame before You. When God asked what had caused his trouble, he replied: Eve, my Lord. Whereupon God said: Now it is My obligation to make her bleed once every month, as she made this tree bleed. I also must make her stupid, although I created her intelligent (halimah), and must make her suffer pregnancy and birth with difficulty, although I made it easy for her to be pregnant and give birth. Ibn Zayd continued: Were it not for the affliction that affected Eve, the women of this world would not menstruate, and they would be intelligent and, when pregnant, give birth easily.

  According to Ibn Humayd-Salamah -Muhammad b. IshaqYazid b. 'Abdallah b. Qusayt [705. Died in 122 /740 at the age of ninety. See Tahdhib, XI, 342 f].-Sa'id b. al-Musayyab: I heard him swear by God unequivocally  [706. Lit., without making allowance for an exception by saying, "if God wills.".]: As long as Adam was in his rightmind, he did not eat from the tree. Eve, however, gave him wine to drink, and when he was drunk, she led him to the tree, and he  from it. [707. Tafsir, I, 188]

  When Adam and Eve committed the sin (of eating from the forbidden tree), God drove them out of Paradise and deprived them of the luxury and generous plenty they had enjoyed. He threw them, their enemy Iblis, and the snake down to earth. The Lord said to them: "Fall down being one another's enemy! [708. Mujahid, Tafsir, 1, 73, mentions only Iblis and Adam in this connection.]

  What we have stated about the subject was also stated by the early Muslim scholars

  According to Yunus-Ibn Wahb-'Abd al-Rahman b. Mahdi Isra'il-Ismail al -Suddi-someone who heard Ibn'Abbas say commenting on: "Fall down being one another's enemy!" as follows: Adam, Eve, Iblis, and the snake. [709.Tafsir, I, 191 (ad Qur. 2:36).]

  According to Sufyan b. Waki' and Musa b. Harun-'Amr b. Hammad-Asbat-al-Suddi [710. Tafsir, I, 190 f., and VIII, 107 (ad Qur. 7:24), omits the rest of the isnad.] -Abu Malik and Abu Salih-Ibn 'Abbas. Also (al-Suddi)-Murrah al-Hamdani-Ibn Masud and some (other) companions of the Messenger of God (in connection with): "Fall down being one another's enemy!": And He cursed the snake, cut off its legs, left it to walk upon its belly, and made the soil its sustenance . He threw Adam, Eve, Iblis, and the snake down.

  According to Muhammad b. 'Amr-Abu 'Asim (al-Nabil)-'Isa b. Maymun-Ibn Abi Najih-Mujahid, commenting on God's word: "Fall down being one another's enemy! ": Adam, Hawa, Iblis, and the snake.[ 711. Tafsir, 1, 191, omits Hawa]