A Return to the Third phase of Human Development
As mentioned earlier, this stage begins with the emergence of intellect (‘aql) in humanity. We noted that intellect was not absent in the first and second stages of human development, together referred to as the stages of pure physical evolution. Intellect was not absent; it was latent within matter, and it emerged into existence through the crucible of events. We have previously discussed the emergence of intellect in some detail, which does not require repetition here. However, it is necessary to address the concept of intellect with a degree of specificity that was not included in our earlier discussion.
When Adam was cast away to the state of remoteness, the lowest of the low (asfal safilin), Allah saved him through repentance. Adam began his journey of return, completing the first and second stages of his development and entering the third stage. In this stage, he attained the station of the first prophethood on Earth. Here, he was considered a vicegerent (khalifah), and the angels engaged in a dialogue with their Lord concerning him. In the end, they were convinced and prostrated before him. From this station, Adam experienced a setback and was cast away again, but to a lesser degree than his initial expulsion from the Realm of Heavenly Kingdom (malakut) to the lowest level of the Realm of Dominion (mulk).
The prophethood that Adam attained during his journey of return was not the first prophethood in absolute terms, but it was the first successful prophethood. Adam himself was preceded on Earth by many other Adams. He was not the first Adam in absolute terms, but instead the first successful attempt among the numerous experiments with Adams.
The angels' objection, “Will You place upon it one who causes corruption therein and sheds blood?” (2:30), was not without merit. It was based on their limited experience with certain [previous] models emanating from the lineage of clay, namely some of the earlier Adams. When Allah demonstrated to them that the continuous refinement in the members of this lineage has no limit and that deficiencies in its constitutions are temporary, they were then convinced, submitted, and prostrated.
The earlier Adams, preceding Adam the father of present humanity, were repeatedly entrusted with vicegerency, and whenever they would fall short, they were punished with various forms of expulsion. The most recurrent being extinction, while select individuals were preserved, possessing advantages over their contemporaries yet insufficient to establish the desired equirements of wisdom. A clear example of this can be found in the story of Noah’s people, even though they came at a much later stage.
The forms of expulsion for vicegerents who fell short of fulfilling the requirements of their position gradually softened, purely due to Divine Grace. Expulsion no longer took the form of physical extinction but became a "withdrawal after granting," a fall from the station of nearness, through their knowledge of Allah, to the station of distance through their ignorance of Him.
An example of this is found in Allah's account of one of the later Knowers:
“And recite to them the story of the one to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became one of the deviants. And if We had willed, We could have elevated him thereby, but he adhered to the earth and followed his desires. So his example is like that of the dog: if you chase it, it pants, or if you leave it, it still pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.” (7:175–176)
This is the form of expulsion that preceded Adam’s transgression. However, this very form of expulsion was further softened by Divine Grace, becoming a temporary distancing followed by repentance, forgiveness, and eventual nearness after remoteness. This was precisely what happened to Adam. His second expulsion was less severe, unlike the profound remoteness of his first. It was during this event that the rebuke occurred: “And their Lord called to them, ‘Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?’ They said, ‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.’” (7:22–23)
Their words were inspired by Allah, and He would not have inspired them to seek forgiveness unless He intended to forgive them. He did forgive them, and Adam’s transgression here resulted in a short-distance [expulsion], from which he quickly returned to nearness, as if no distance had ever occurred.
What occurred with Moses, Adam’s descendant, similarly demonstrates how quickly forgiveness restores proximity when Allah facilitates repentance after sin: “And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from his enemy. And the one from his faction called for help against the one from his enemy, so Moses struck him and unintentionally killed him. Moses said, ‘This is from the work of Satan. Indeed, he is a manifest, misleading enemy.’ He said, ‘My Lord, indeed I have wronged myself, so forgive me,’ and He forgave him. Indeed, He is the Forgiving, the Merciful. He said, ‘My Lord, for the favor You bestowed upon me, I will never be an assistant to criminals.’” (28:15–17)
The punishments for transgressions committed by the chosen ones continued to be mitigated through Divine Grace. By the time of the greatest beloved, Prophet Muhammad, Allah would present forgiveness even before reproach. Allah said to His beloved: “Allah has already forgiven you; why did you give them permission before it became clear to you who were truthful and you knew who were the liars?” (9:43)
