The story of Adam is a parable

Parable: A short story, in the form of an analogy, where human characters play roles to teach a moral lesson. Though it is similar to fable, which is a short story where animals or objects participate to teach a moral lesson – the parable differs from the fable in that it uses human characters rather than animals.
Allegory: A story, in the form of an analogy, where characters metaphorically represent ideas and concepts in order to convey a complex message about real-life issues and occurrences.
Below we will observe why and how the story of Adam in the Quran is both a parable and an allegory.
The ancient parables re-narrated in the Quran are NOT historical accounts
The Quran is not a textbook of history or science, but is a social and spiritual guide for mankind. As a scripture and a masterpiece of classical literature, it often speaks in an inimitable language that uses a range of literary devices including symbols, idioms, metaphors, parables and allegories, in order to present deeper, complex and abstract ideas – a fact confirmed by the Quran itself (3:7, 2:26).
As a part of this trend, the Quran re-narrates in its own way many parables or mathal of earlier generations – i.e. ancient myths, legends, allegories and educational stories – which are mainly to deliver a range of deeper messages with moral lessons and therefore are not meant to be understood literally as real or historical accounts (7:176, 11:120, 12:7, 12:111, 15:75, 17:89, 18:54, 23:30, 24:34-35, 25:33, 29:41,43, 39:27, 54:15, 59:21; cf. 3:3-7; 5:27).
The ancient parables re-narrated in the Quran are meant for deeper, figurative understanding
Thus there is an insistent emphasis that we understand these parables figuratively in order to get their true, deeper meanings, veiled under their literal coverings (7:176, 11:120, 12:111, 14:25, 15:75, 17:89, 56:77-79, 59:21, 71:7, 83:13-14).
Please note that, translated above as parable, the word mathal occurs 88 times in the Quran and connotes similitude, likeness, image, example, parable etc., while its triliteral root م ث ل occurs total 169 times in seven derived forms.
All these parables in the Quran describe events continuously happening within us and within our ongoing reality. They are there for the readers to delve into, think and explore – and not just to read superficially: God sets forth parables to humans that they may reflect. 14:25
The story of Adam is a good example of such parables
The story of Adam, if carefully studied, is a good example of such parables re-narrated in the Quran.
For instance, we notice how the story of Adam, even in its first occurrence in 2:21-39, appears in a context that repeatedly refers to parables and allegories (‘mathal’ or ‘parable’ in 2:17, 2:17, 2:26, 2:26; ‘mutashabihan’ or ‘allegories’ in 2:25). Clearly, while reminding us of the general Quranic trend to use parables to present deeper contents, these references create a prelude to the allegorical nature of a forthcoming narration, where we actually get the story of Adam.
Similar reminders to create a setting for the allegorical nature of a nearby narration – by referring to parables and allegories – occur in the contexts of ALL THE SEVEN INSTANCES of the story of Adam, e.g.:
Story of Adam in 2:29-37: the word ‘mutashabihan’ or ‘allegories’ in 2:25; the word ‘mathal’ or ‘parable’ in 2:17, 2:17, 2:26, 2:26, 2:171, 2:171, 2:214, 2:261, 2:261, 2:264, 2:264, 2:265, 2:265; the word ‘mith’l’ or ‘similar/comparable’ in 2:23, 2:106, 2:113, 2:118, 2:137, 2:194, 2:228, 2:233, 2:275.
Story of Adam in 7:10-26: the word ‘mathal’ or ‘parable’ in 7:176, 7:176, 7:176, 7:177, 7:194; the word ‘mith’l’ or ‘similar/ comparable’ in 7:169.
Story of Adam in 15:26-44: the word ‘nathireen’ or ‘deep observers’ in 15:16.
Story of Adam in 17:51-65: the word ‘mathal’ or ‘parable’ in 17:48, 17:89; the word ‘mith’l’ or ‘similar/comparable’ in 17:88, 17:88, 17:99.
Story of Adam in 18:37-51: the word ‘mathal’ or ‘parable’ in 18:32, 18:45, 18:54; the word ‘mith’l’ or ‘similar/comparable’ in 18:109, 18:110.
Story of Adam in 20:114-123: the word ‘amthal’ or ‘models’ in 20:104; the word ‘mith’l’ or ‘similar/comparable’ in 20:58; the word ‘muth’lā’ or ‘exemplary’ in 20:63.
Story of Adam in 38:69-85: the word ‘mith’l’ or ‘similar/comparable’ in 38:43.
Elsewhere, the Quran straightaway confirms the parabolic nature of the story of Adam with the direct expression Parable of Adam (mathali adama): Verily, in the sight of God, the parable of Jesus is as the parable of Adam, whom He created out of dust and then said unto him, “Be” – and he BECOMES. 3:59
The story of Adam re-narrated is meant for deeper, figurative understanding
We further observe how the Quran itself asks for a deeper, non-literal understanding of this story. For example, the story of Adam in 20:114-126 starts with a prelude – a famous reminder that one should not hurry in their interpretation of the Quran (“Hasten not with the Quran before it has been revealed unto thee in full. 20:114”). This, in this specific context, also serves as an instruction to avoid any hasty, superficial reading of the story itself. Similar instructions to avoid haste are recurrently linked with the story in 17:51-65, for example through 17:9-12, 17:18-19, 17:45-46, 17:61 and 17:106.
Traditional commentators, however, as they failed to grasp the deeper meanings and messages of this story, misinterpreted it as a ‘real’ event of the remote past that involved physical participation of God, angels, Devil, Adam the prophet and his wife Eve! Obviously, this is a very superficial, literal understanding of a very complex, metaphorical description – a description about the Creator’s ‘interaction’ with His creation. This is not only anthropomorphic and idolatrous but also a serious desecration of the underlying spirit of the Quran.
Then, promoted by Hadith and other secondary sources, impregnated with creationist ideas and beliefs imported from Judaeo-Christian traditions, these misinterpretations became established religious concepts and remained firmly rooted in unquestioning Muslim minds throughout the centuries.
The story of Adam is a summary of the story of Bani Israel
The story of Adam narrated in 2:21-39 starts with “O mankind” (2:21). It is an introduction and a brief SUMMARY of its immediately following long story, i.e. the story of Bani Israel. The latter starts with “O Children of Israel” (2:40) and is narrated throughout the rest of sura 2.
With the same content and sequence as in the story of Adam, the story of Bani Israel similarly reminds the ‘Children of Israel’ of their heavenly blessings (2:47-57; cf. 2:22-29) and asks them to ‘eat freely’ (2:57-58, 2:168; cf. 2:35) but not to follow Satan’s footsteps (2:168; cf. 2:35); then, like Adam and his/her spouse, they too violated the divine decree by ‘eating’ from the tree of discord and division (2:72, 2:84-85, 2:178; cf. 2:36); and then similarly received God’s forgiveness (2:52, 2:128, 2:268; cf. 2:37), whereafter, in the same way, were advised to reverse the ‘fall’ by following His messages of Oneness (2:87, 2:101, 2:129, 2:151, 2:214, 2:252, 2:285; cf. 2:38).
The story of Adam uses metaphors to portray profound images
As we carefully go through all the seven occurrences of this story in the Quran (2:21-39, 7:10-25, 15:23-44, 17:61-65, 18:37-51, 20:114-126, 38:69-85), we notice how frequently it uses familiar symbols and metaphors to portray profound images and morals, along with clues and clarifications to help us grasp the meanings underlying this allegory.
Let us take the story of Adam in 2:21-39 as an example. This starts with a mention of Human Earth’s ‘fruit GARDEN’ (2:21-23), which is followed by a mention of ‘allegorical GARDENs with fruits and rivers’ meant for decent men and their spouses (2:25), which is then followed by a mention of ‘fruit GARDEN’ meant for Adam and his spouse (2:35). Curiously, references to GARDEN and its fruits as metaphors continuously recur throughout the whole sura, e.g. 2:3, 2:5, 2:11, 2:22, 2:23, 2:25, 2:28, 2:29, 2:35, 2:57, 2:58, 2:60, 2:61, 2:71, 2:73, 2:74, 2:82, 2:126, 2:155, 2:261, 2:164, 2:172, 2:189, 2:212, 2:221, 2:233, 2:254, 2:259, 2:260, 2:261, 2:265, 2:266, 2:267. Then specific references to the GARDEN OF ADAM chiastically come back towards the end of the sura as a parable of ‘a fruitful, watered GARDEN on a height’ (2:265) and also as a parable of ‘a GARDEN with rivers and all kinds of fruits’ (2:266-268; note, like 2:36, ‘the Devil’ is mentioned here after the ‘garden’).
Please observe how the ‘heavenly rain’ that waters our terrestrial garden in 2:22 is specified in 2:23 as ‘divine inspiration’. Note this depiction of rain as a mental/spiritual stimulus appears throughout the sura, e.g. 2:22-23, 2:25, 2:59-60, 2:71, 2:74, 2:164, 2:265-268; cf. 2:4, 2:35, 2:41, 2:90, 2:91, 2:99, 2:105, 2:221, 2:249, 2:264. This portrays our Human Earth as a garden of diverse minds, which is constantly watered by one divine inspiration. In other words, this beautiful garden of our Human Earth, which is made of countless minds and producing all sorts of fruits (2:22-23) – and parallels the allegorical gardens mentioned in 2:25, which is meant for righteous people to eat therefrom and to dwell with their spouses therein – is actually the SAME garden of Adam and his spouse – an allegorical orchard and the ideal abode of humanity, where men and women are being asked by the Divine to dwell therein and to eat freely fruits thereof (2:35; cf. 2:61).
Adam is a generic name, not a proper noun
To describe man, the Quran uses three terms: BASHAR (man; as a biological creature1), INSAN (social man2) and ADAM (human; a potentially rational, loving man living in harmony with others3).
Clearly, depending on the context, the Quran uses these different terms to highlight different aspects of man. Interestingly, insan and bashar have been used as interchangeable in 15:26 and 15:28, while Adam appears interchangeable with bashar in 15:28-44 and 38:69-85. Also, both ins (cf. insan) and bashar occur in the same sentence in 19:26, followed by Adam in 19:58, followed by insan in 19:66 and 19:67.
Adam literally means ‘a human’. That is, a man with potential human attributes like rationality and compassion. As ‘a human’, Adam is more than just ‘a man’ (bashar) or ‘a social man’ (insan). Obviously, as bashar or insan doesn’t refer to a person but to man in general, so is Adam in the Quran. Instead of referring to any specific human, Adam is a mythical name for all humans – an allegorical character that symbolizes modern man.
As an emblematic representative for the whole of humanity, Adam is a generic name4 rather than a proper noun.
This becomes evident from a careful reading of the story of Adam. For example, the Adam (human) who is sometimes totally replaced by bashar (man; 15:28-44, 38:69-85), the Adam who is continuously being created out of dust in a constantly recurring event (3:59, 40:67), the Adam who is taught all the names that signify the ever-growing vocabulary of the evolving human (2:31), the Adam to whom bow down all the Forces, except the Evil Force inside the mind (2:34), the Adam who forgets the covenant, thereby showing the inconstancy of human nature in general (20:115, 7:172-175; cf. 2:35), the Adam who is forgiven and receives ‘inspired words’ following the fall of all humans (2:36-38) and the Adam who NEVER appears in the Quranic list of prophets, clearly represents the whole humankind and signifies both man and woman.
The story of Adam is a beautiful allegory
In a case study of the story of Adam, we went through its first occurrence in sura 2, in an attempt to understand its ‘best possible meaning’. From our findings we inferred that the story of Adam is a beautiful allegory that uses metaphors and personifications of ideas and concepts in order to convey a complex message about some real-life issues and occurrences.
Finally, like any story, the story of Adam is also narrated in the Quran in the past tense, apparently giving a first impression as if it is exclusively narrating an event of the past. But when a story is an allegory/parable/fable with certain moral intent, as in the case of Aesop’s Fables, it is not time-bound. Its events are meant to be occurring in all tenses – past, present and future – including present continuous.
Further reading:
Understanding the allegory of Adam
The meaning of the story of Adam
The story of Adam: a call for a secular, pluralistic society
***********************************
Note 1
BASHAR: The root bashara/Ba-Shiin-Ra = the upper surface of man’s skin; it means only the physical part of a human being. So it refers to the more physical, physiological attributes of a human being, such as the skin, complexion, beauty, elegance of form, physical intimate relationships, contact of the skin etc. This is how, as explained in Q 23:33, every human being as a biological creature is a bashar. LL, V1, p 244, 245 ## http://ejtaal.net/aa/#q=bshr
Note 2
INSAN: The root Ins/Alif-Nun-Siin = to be or become sociable, companionable, conversable, inclined to company or conversation, friendly, amicable, or familiar. To be or become cheered, or gladdened or cheerful, gay, or gladsome. To be or become at ease, or tranquil; without shrinking or aversion. It also points to such attributes as knowing and perceiving (4:6, 28:29). Thus the word insan basically means a social man, while the plural word nas refers to a human community (25:49-50). LL, V1, p 150-152 ## http://ejtaal.net/aa/#q=ans
Note 3
ADAM: The root Aadama/Alif-Dal-Miim = closeness, living together, intermingle; ud-matun = human characteristic of living together; al-idam = anything favorable (Taj-ul-Urus); e.g. ‘adamallahhu bainahum yaadamu’ means ‘Allah created mutual harmony among them’. The word Adam is also used for any outstanding individual, by whose virtue a tribe is recognized (Taj). So, according to Ibn-e-Faris, the basic meaning of this word is mutual understanding, love, and affection. Udma = Ability to live together as a community. Aadam from Udma indicates humankind. Thus ADAM literally means ‘a human’, i.e. ‘a potentially rational, loving man living in harmony with others’. LL, V1, p 72-74. ## http://ejtaal.net/aa/#q=adm
Note 4
‘Adam’ is a Biblical name of Hebrew origin. The origin of the name itself shows that the story of Adam is an allegory. Derived from the root ‘adamah’ (ground, earth), the Hebrew word ‘Adam’ means ‘humanity’. Man is called ‘Adam’ because he is formed from ‘adamah’ (ground; Genesis ii: 7). Compare it with Latin homo ‘man’, humanus ‘human’, humus ‘earth, ground, soil’. ‘Adam’ may also be related to adom (red), admoni (ruddy), and dam (blood). All these relations give the word Adam a generic connotation. Thus, as a symbol for the whole of humanity, Adam is a generic name rather than a proper noun. An increasing number of modern Biblical commentators hold that the Bible uses the word ‘Adam’ in the generic sense of humankind, and not as the name of an individual. They also argue that, because the word ‘Adam’ is grammatically neuter gender, it encompasses both male and female, thereby relating to the creation of man and woman simultaneously rather than sequentially. In Genesis i., which presents as a prelude to the appearance of the story of Adam in Genesis ii, the description of humanity is totally generic: “According to Genesis 1, God (Elohim) created human beings. “Male and female created He them; and blessed them, and called their name Adam …” (Genesis 5:2). Here “Adam” is a general term for “mankind” and refers to the whole of humankind. God blesses “mankind” to “be fruitful and multiply” and ordains that they should have “dominion” (but the exact meaning of the Hebrew is uncertain and disputed) “over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (Genesis 1.26-27).”
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