Editor’s Note: This article is an opinion piece on a religious topic that requires in-depth study and reflection – please remember this as we continue to learn, question, and accept the many mysteries of our world and faith.
When I first encountered the theory of evolution, it felt like a direct challenge to my faith. The idea that humans evolved over millions of years seemed to contradict the belief that Adam was the first human being, as taught in Islam. This conflict troubled me for a long time, leading me to resist the theory entirely.
However, over the years, I began to wonder: Is there a way to reconcile the scientific understanding of human evolution with the teachings of the Qur’an? Could it be possible that our sacred texts offer a perspective that aligns with modern science?
Al-Insān vs. Al-Bashar: Understanding Human Nature in the Quran
The research employs a qualitative textual analysis of selected Qur’anic verses and Hadiths. By examining the contexts in which al-Bashar and al-Insān appear, the research identifies patterns and distinctions in their usage.
The analysis focuses on physical descriptions, behavioral attributes, and spiritual statuses associated with each term. Additionally, relevant Hadiths are considered to supplement the Qur’anic interpretation.
Previous studies have explored the linguistic nuances of Qur’anic terminology, but few have applied this analysis to the discussion of human origins and evolution. This research examines how the distinction between al-Bashar and al-Insān may impact the understanding of Adam’s role in human creation.
Traditional Islamic scholarship often treats al-Bashar and al-Insān as synonymous terms referring to human beings. However, some contemporary scholars argue that each term carries unique connotations and should not be used interchangeably. The principle of non-synonymy in the Qur’an suggests that every word is deliberately chosen and holds specific meaning, reflecting the divine precision of the text.
To explore whether Adam was the first human being, it’s essential to delve into the Qur’an’s use of two distinct terms for humans: al-Insān (اإلنسان (and al-Bashar (البشر(. By examining the passages where these terms appear, we can uncover nuanced meanings that may shed light on human creation and development according to Islamic teachings.
Al-Insān (اإلنسان): The Imperfect Human State
The term al-Insān frequently appears in the Qur’an, often highlighting the physical completeness of humans but also their moral and spiritual shortcomings.
Physical Creation:
- “We have certainly created al-Insān in the best of stature.”
(Qur’an 95:4)
At first glance, this verse praises al-Insān’s physical form, suggesting a creation of perfect physical proportions. However, the subsequent verse introduces a contrast:
Moral Decline:
- “Then We return him to the lowest of the low.”
(Qur’an 95:5)
This indicates that despite physical perfection, al-Insān is prone to moral degradation. The Qur’an consistently attributes negative traits to al-Insān:
- “Indeed, al-Insān is most unjust and ungrateful.”
(Qur’an 14:34)
- “And al-Insān supplicates for evil as he supplicates for good, and al-Insān is ever hasty.”
(Qur’an 17:11)
- “Al-Insān is ever ungrateful.”
(Qur’an 17:67)
- “Surely al-Insān is indeed most disbelieving.”
(Qur’an 22:66)
- “Indeed, al-Insān is most evidently thankless.”
(Qur’an 43:15)
- “And al-Insān carried it [the Trust]; indeed, he was unjust and ignorant.” (Qur’an 33:72)
- “Destroyed is al-Insān; how ungrateful is he!”
(Qur’an 80:17)
These verses paint a picture of al-Insān as inherently flawed, highlighting tendencies toward injustice, ingratitude, haste, disbelief, and ignorance. The consistent pattern suggests that al-Insān represents the initial stage of human existence—physically formed but requiring moral and spiritual development.
Al-Insān is portrayed as a starting point, a state needing growth and refinement. Without striving for higher virtues, al-Insān risks descending to the “lowest of the low.” This sets the stage for the need to aspire toward a superior archetype—one that embodies the virtues and spiritual elevation that al-Insān lacks.
Al-Bashar (البشر): The Elevated Human Archetype
In contrast, al-Bashar is associated with individuals of high spiritual standing, such as prophets and messengers. The term signifies not just physical humanity but also a heightened spiritual status.
Divine Encounters:
- “And she [Maryam] secluded herself from them. Then We sent to her Our Spirit, and he appeared before her as a well-proportioned bashar.”
(Qur’an 19:17)
The Spirit (often interpreted as the Angel Gabriel) manifests to Maryam as a bashar, not as al-Insān. This distinction emphasizes the suitability of al-Bashar as a vessel for divine interaction.
Prophetic Identification:
- “Say, ‘Exalted is my Lord! Am I anything but a bashar, a messenger?'” (Qur’an 17:93)
- “Say, ‘I am only a bashar like you, but it has been revealed to me…'” (Qur’an 18:110)
The Prophet Muhammad is instructed to declare himself as a bashar, emphasizing his human likeness in physical form but also highlighting his unique role as a recipient of divine revelation. The use of “like you” underscores shared humanity while acknowledging a distinct spiritual connection.
Divine Communication:
- “It is not for a bashar that Allah should speak to him except by revelation or from behind a partition…”
(Qur’an 42:51)
This verse outlines the ways in which Allah communicates with a bashar, implying that such communication is reserved for those who have reached this elevated status.
Bestowal of Wisdom and Prophethood:
- “It is not for a bashar that Allah should give him the Scripture and authority and prophethood…”
(Qur’an 3:79)
Here, Allah describes granting the Book, wisdom, and prophethood to a bashar, further associating the term with individuals of exceptional spiritual rank.
Al-Bashar therefore represents humans who have transcended the initial state of al-Insān through spiritual development and divine favor. They are capable of receiving revelation, embodying wisdom, and serving as messengers. This elevated status is characterized by moral integrity, spiritual insight, and a close relationship with the divine.
Which Came First: Al-Insān (اإلنسان) or Al-Bashar (البشر)?
Exploring the Chronological Order of Creation
The Qur’an discusses the beginning of human life on Earth in several passages. By analyzing these verses, we can trace the chronological order of creation and determine which term—al-Insān or al-Bashar—appears first.
- Creation of Al-Insān
- “And We did create al-Insān out of clay from an altered black mud.” (Qur’an 15:26)
This verse states that al-Insān was created from clay, indicating an event that has already occurred. Two verses later it mentions Adam and his creation.
- Announcement to the Angels about Al-Bashar
- “And [mention, O Muhammad], when your Lord said to the angels, ‘I will create a bashar out of clay from an altered black mud.'”
(Qur’an 15:28)
Here, Allah informs the angels of His intention to create a bashar, using the future tense “I will create,” suggesting this creation is forthcoming in the future.
Both al-Insān and al-Bashar are said to be created from the same material—”clay from an altered black mud”—implying no external difference in their physical essence. The distinction lies in the sequence and the attributes bestowed upon them. The following verse provides critical insight in differentiating Al-Bashar :
- “So when I have proportioned him and breathed into him of My Spirit, then fall down to him in prostration.”
(Qur’an 15:29)
Allah describes two specific actions before commanding the angels to prostrate:
- Proportioning Him (Equalizing): Shaping him into a balanced and perfected form.
- Breathing into Him of My Spirit: Endowing him with the divine spirit.
These two attributes are pivotal, marking the transformation from al-Insān to al-Bashar. The angels are instructed to prostrate only after these steps, highlighting the significance of this elevation.
Further clarification comes from another passage in another Surah As-Sajdah in connection with the Adam origin story:
- Beginning with Al-Insān
- “Who perfected everything which He created and began the creation of al-Insān from clay.”
(Qur’an 32:7)
This reiterates the initial creation of al-Insān from clay.
- Creation of Progeny
- “Then He made his progeny (al-insan) from an extract of a humble fluid.” (Qur’an 32:8)
The use of “then” (مَُّث (indicates a sequential order, suggesting the emergence of descendants over time.
- Bestowing the Divine Attributes
- “Then He proportioned him and breathed into him of His Spirit…” (Qur’an 32:9)
Again, “then” signifies a subsequent phase, aligning with the earlier description of transforming al-Insān into al-Bashar through specific divine actions.
Another verse hints at the existence of humans before Adam’s elevation:
- “And We have certainly created you [plural], then fashioned you [plural]; then We said to the angels, ‘Prostrate to Adam…’ ” (Qur’an 7:11)
The use of the plural “you” indicates that humans were created and shaped prior to the command for angels to prostrate to Adam, implying the presence of human beings before him.
Another evidence is Adam’s divine selection:
- “Indeed, Allah chose Adam and Noah and the family of Abraham and the family of ‘Imran over the worlds.”
(Qur’an 3:33)
The use of the term istafā (اصطفى(, meaning “chose” or “selected,” implies a process of purification and distinction from a larger group. This suggests that Adam was selected from among existing beings.
Implications for Adam’s Place in Creation
This sequence suggests that Adam was not the first human being in a physical sense but was the first to be elevated to the status of al-Bashar through divine intervention. He was chosen from among existing humans (al-Insān) and endowed with qualities that set him apart.
It’s important to note that al-Insān continues to exist alongside al-Bashar. Individuals who strive for spiritual growth and adhere to higher principles can ascend from the state of al-Insān to al-Bashar. Conversely, those who do not pursue this elevation remain in their initial state.
Hadiths Supporting Pre-Adam Humans
Some Hadiths also hint at the existence of humans before Adam
- From Imam al-Baqir:
“Narrated from Imam al-Baqir: You may think that Allah has only created this one world and think that he has not created humans other than you. Yes! By Allah, he has created a thousand-thousand (as in million) worlds and a thousand-thousand Adams, for which you are the latest of these worlds and Adams.”12
Another Hadith:
- From Imam al-Sadiq:
“Narrated from Imam Al-Sadiq: Surely Allah (SWT) has created on earth since its creation seven worlds (cycles) which were not from the children of Adam. He created them from the surface material of the earth and resided them therein one after the other, each with its own world. After he created Adam the father of this mankind and created his offspring from him.3
While interpretations of Hadiths can vary, these narrations suggest the possibility of multiple cycles of human creation and pre-adamic humans.
1 Al-Saduq, Al-Tawhid, V1, P277
2 Bihar al anwar, Allamah Al-Majlisi V8, P375
3 Bihar Al Anwar, Allamah Al-Majlisi V8, P374 and Al Khisal, Al-Saduq P359
Reconciling with Evolution
So, where does this leave us with the theory of evolution?
If we understand al-Insān as early humans—physically developed but spiritually immature—and al-Bashar as humans who have been spiritually elevated, then Adam’s story fits into this framework. Adam could be seen as the first human to receive divine revelation, setting him apart from his contemporaries.
This perspective allows for the existence of humans before Adam, aligning with scientific evidence of human evolution over millions of years. It maintains the special role of Adam in Islam while acknowledging the broader history of humanity.
