QURAN ON COMMON ANCESTOR

Table of Contents

Human Beings Are Descendants Of The Same Parents

Now as of today, modern science arrived at the conclusion that all of humanity actually originated from one common ancestor. Humans are closely related genetically and share genes with one male ancestor. This means that there was an origin in a specific location on the globe, and then it spread out from there. Y-chromosomal Adam is the most recent male human who all living male humans are descended from. He is the male counterpart to Mitochondrial Eve (A maternal ancestor to all living humans. The results are based on analyses of mitochondrial DNA). The term Y-MRCA reflects the fact that the Y chromosomes of all currently living human males are directly derived from the Y chromosome of this remote ancestor.

Quran Mention Adam & Eve As Parents Of Human Race

Many Verses of the Quran clearly tells us that all human beings are descended from the same parents. This shows that the Quran correctly told us many facts…. and hundreds of new discoveries verify its accuracy.

١ يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer. Surah Nisa 4:1

……. ٦ خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا

He created you from one soul. Then He made from it its mate,….. Surah Zumar 39:6

١٣ يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. Surah Hujurat 49:13

Quran Vs Bible: Creation Of Adam & Eve

The characters of Adam and his wife appear in the Quran as the first man and woman. The Quran states that they were created from clay and were brought to life by the divine breath of God entering their bodies and that God created Adam first and that Eve was created from Adam. Bible narration of creation of woman from Man’s rib and creation of Man in God’s image are not in agreement with the Quran. For Creation of Woman, although the Quran says that she was created from Man but Quran does not mention the exact manner of her creation. As for creation of Man in God’s image Quran is very specific that there is none like God. But if we search the secondary source of Islamic texts the traditions, hadiths (sayings of Prophet) then we find the exact similarity with that of Bible.

As in Bukhari 6227 Book 79, Hadith 1 Narrated Abu Huraira:

The Prophet said, “Allah created Adam in His picture,……….So whoever will enter Paradise, will be of the shape and picture of Adam.

And as in Muslim Hadith Muslim (2612)

narrated that Abu Hurayrah said: The Messenger of Allah said: “When any one of you fights his brother, let him avoid the face, for Allah created Adam in His image.”

There can be two interpretations of this. First one is that the pronoun “his” can be interpreted as referring back to Adam/“brother” in first and second hadith respectively and not to “Allah”. In the case of first hadith it means that God created Adam in his(Adam’s) own image in his own “Mold” “A unique Mold” that Adam is unique and different from any other creation of this Universe and in second hadith it may mean that “When you fight your brother then avoid his face for Allah created Adam in his image i.e your brother is created in the image of Adam”

If we consider the pronoun referring to God then for both these Islamic traditions and Bible.. there could be two interpretations first is that Adam is a direct creation that did not take place through the passage of embryological stages and not begotten from anyone.

And secondly (this is what my point of view and the most logical one that reconciles and not contradicts with Bible and Quran themselves and within their own content & context) the actual meaning of “image” is “reflection” that is Man is created with “attributes” that are a reflection of Gods Attributes, such as hearing, seeing, knowledge. These are also attributes of God, for He is All-Hearing, All-Seeing. Even the attribute of creation. Man creates things just as God although on a much smaller scale.

DETAILED ANALYSIS OF THE IMPORTANT WORDS USED IS GIVEN BELOW

نَفْسٍ

The eighth word of verse 4:1 is an indefinite feminine singular noun and is in the genitive case مجرور. The noun’s root is (ن ف س). This root occurs 298 times in the Quran, in four derived forms.

N – genitive feminine singular indefinite noun اسم مجرور

(ن ف س): To be precious, in request, console, cheer. Nafsun نفس : Soul; Person; Self; Spirit; Mind; Inner desire or feeling; Willingly (when used as an adverb). It also means punishment. The word Nafsun نفس and its plu. forms Nufûsun نفوس and Anfusu انفس are used to denote the reflective meanings, thus Nafsuhû نفسه means himself, and Anfusuhun انفسھم means themselves,Nafsî نفسی mean myself. It also means vital principle, blood, spirit, person individual, intention, desire, pride, scorn, stomach, essence, constituent of the affair, the very thing, the thing itself, the reality (behind), heart, life, spirit, body, contention, thought, carnal life, sensual appetite, face, substance, greatness, nobility, glory, scarcity, absoluteness, unseen, hidden reality which is beyond the Human perception, intention, requital, human being, principle person, individual, self of a thing, pride. In 2:72 the word Nafsun نفس has been used as Nakirah i.e. in an indefinite or undefined form. According to the rules of the Arabic grammar it refers in such cases to a very important personage as a word used as Nakirah gives a sense of greatness. Nafas نفس (n.): Breathing; Breath; Gust; Freedom of action; Long discourse; Drought; Agreeable; Width; Ability; Ampleness of life; Long discourse, Style; Wit. Nafsun نفس (n.f.): Soul. Anfusa انفس (n. plu.): Souls etc. Nafûsun نفوس (plu.): Souls .. etc. Tanaffasa تنفس (prf. 3rd. p. m. sing. V.): Clears away the darkness by its breath; Shine (the dawn).Yatanâfasa یتنافس (prf. 3rd. p. m. sing. VI.) Let aspire, long for. Mutanâfisûn متنافسون (ad-der. m. plu.VI.): Those who long or aspire after.

وَاحِدَةٍ

The ninth word of verse 4:1 is an indefinite feminine adjective and is in the genitive case مجرور. The adjective’s root is (و ح د). This root occurs 68 times in the Quran, in four derived forms.

ADJ – genitive feminine indefinite adjective صفة مجرورة

(و ح د): To be one, alone, unique, unparalleled, remain lowly, be apart, assert the unity. Wâhidun واحد: Cardinal number one, single. Wahda وحد: Alone This word when followed by an affixed pronoun is to be regarded as an adverbial expression and indeclinable. The Holy Qur’ân has used two different words to express Divine Unity: Ahad احد and Wâhid واحد. The former word denotes the absolute unity of God without relation to any other being, the later means the only first or the starting point and requires a second and a third to follow it. The Divine attribute Wâhid واحد (one) shows that God is the real ‘source’ from which all creation springs and every thing points to him just as a second or a third thing necessarily points to the first. Where the Qur’ân seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad احد- He who is, and has ever been one and alone, and who had begotten no child۔ Wahidan/Wahidatun واحدة / واحدا (adj/ adj. to a f. n.): One. Wahîdan واحیدا(adj.): Lonely (without any helper). Ahad احد He who is, and has ever been one and alone.

زَوْجَهَا

The twelfth word of verse 4:1 is divided into two morphological segments. A noun and possessive pronoun. The noun is masculine and is in the accusative case منصوب. The noun’s root is (ز و ج). The attached possessive pronoun is third person feminine singular. This root occurs 81 times in the Quran, in two derived forms.

N – accusative masculine noun اسم منصوب و«ها» ضمير متصل في محل جر بالاضافة

PRON – 3rd person feminine singular possessive pronoun

(ز و ج): To marry anyone to, couple anything with, pair, mingle with. Zauj زوج plu. Azwâj ازواج: Companion; Mate; Spouse; Husband or Wife; Individual when consorting with another; That in which individuals are united; kind; Species; Class or sex; Pair; Couple; Each of a pair. Zaujain زوجین: Two individuals paired together; each pair. Zawaja زوج: To join together, give in marriage, couple, unite as a fellow, pair.