36. Thus far man has been summoned to serve and obey God on the grounds that God is his creator and sustainer, that in His grasp lies man's life and death, that He alone is the Lord Who rules over the entire universe in which he lives. In view of this, the only attitude which can be deemed appropriate for man is one of service and subjection to God.

The same idea is presented in the following section, but supported on slightly different grounds - namely that God created man as His vicegerent. In this capacity, man is obliged not merely to serve and worship Him, but also to act in accordance with His instructions and guidance. The Qur'an warns that if man allows himself to be misled by his arch-enemy, Satan, he will be guilty of the most serious rebellion and will have to face the consequences of his action.

In this connection the Qur'an defines precisely the true nature of man and his correct position in the universe. It also enlightens us to a period of man's past which is otherwise inaccessible. What the Qur'an tells us here, with its practical consequences, is of far greater value than knowledge derived by unearthing bones and pottery, and piecing together scattered fragments of information with the help of conjecture.

37. The word malak in Arabic means 'message-bearer'. Angels are not depersonalized and abstract forces, they are beings with personalities of their own and are employed by God for the administration of His universe. They are His faithful servants. Some people have incorrectly considered them to be, in some way or another, God's partners in His Lordship and Godhead, while others have considered them to be His kinsfolk, turning them into gods and worshipping them.

38. 'Khalifah' or vicegerent is one who exercises the authority delegated to him by his principal, and does so in the capacity of his deputy and agent. Hence, whatever authority he possesses is not inherently his own, but is derived from, and circumscribed by, the limits set by his principal. A vicegerent is not entitled to do what he pleases, but is obliged to carry out the will of his master. If the vicegerent were either to begin thinking himself the real owner and to use the authority delegated to him in whatever manner he pleased, or if he were to acknowledge someone other than the real owner as his lord and master and to follow his directions, these would be deemed acts of infidelity and rebellion.

39. This was not said by way of objection or protest. It was said rather by way of inquiry and in order to satisfy their curiosity; it is inconceivable that the angels could object to any of God's decisions. The word 'vicegerent' suggested to them that the proposed species of creation would be placed on earth with some authority. It was incomprehensible to them how a species of being which had been invested with discretionary power and authority could conform with the overall order of the universe, which is based on absolute and involuntary subservience to the Will of God. They thought that investing anyone with authority in any part of the universe would lead to mischief and disorder. It is this aspect which the angels were curious about.

40. This does not mean that the angels considered themselves suitable for 'vicegerency'. They merely wanted to point out that God's orders were already being carried out fully, that they - the angels - were engaged in doing His will and that according to His Divine will the entire universe was kept in a state of absolute purity; moreover, God's glory was constantly being extolled and His holiness celebrated. Since all these things were being done, they wanted to ask what gap was still considered to exist that called for the creation of a new species of being to fill it.

The word tasbih has two meanings: (i) to proclaim glory and (ii) to exert oneself earnestly and energetically. In the same way taqdis has two meanings: (i) to celebrate or proclaim holiness and (ii) to purify.

41. This was an answer to the latter doubt expressed by the angels. The angels were told that the reason for the appointment of a vicegerent was best known to God alone and could not be understood by them. Despite the services rendered by the angels, something over and above their work was still required. God decided, therefore, to create a new species of being in the world and to invest it with some authority.

42. The nature of man's knowledge is such that he acquires information of different things through their names. Hence it might be said that the sum total of man's knowledge consists of the names of things. To teach Adam the names of all things means, therefore, imparting the knowledge of those things. us.43 you, only You, are All-Knowing, All Wise.'

43. It seems that the knowledge of each angel and each genre of angel is confined to its own sphere of competence. The angels appointed to administer, let us say, things relating to air have full knowledge about this subject but have no knowledge, say, about water, and so on and so forth. Man's range of knowledge, however, is comprehensive. Even if man's information in a particular area may be narrower than that of the angel directly concerned with it, the total range of his knowledge has a comprehensiveness which has not been granted to the angels.

44. This demonstration of Adam's capacity was an answer to the first of the doubts the angels had expressed. In this manner, they were made to realize that God had not only bestowed some authority upon man, but had also endowed him with knowledge. Fear of mischief and disorder through man's appointment as vicegerent is only one aspect of the matter. The other aspect is constructive and offsets man's potentiality for spreading mischief. For the wise will not sacrifice a major good for fear of a minor harm.