This part of the surah begins with an appeal to worship Allah, who has given the earth, sky, and water from the sky and brought forth therewith fruits as a provision for you. This is remarkably similar to Pauls appeal in Acts 14:15-17 to worship God who made heaven and earth and sea and everything in them, and who has shown kindness by giving you rain from heaven and crops in their seasons.
Then a challenge is offered to those who doubt the Quran: if you doubt that the Quran is true, make a chapter like it, and call for witnesses. But appended to this challenge is the statement, in v. 24, But if you do it not, and you can never do it, then fear the Fire, etc.
Avoid that fire, but seek Paradise: 2:25 says that Paradise features Gardens under which rivers flow, and fruit with varying flavor. This is sort of like the description of the New Jerusalem in Revelation 21-22 ~ in Revelation, the river of the water of life flows from Gods throne, and the tree of life grows on each side of the river, bearing twelve fruits, yielding its fruit every month. But Paradise in the Quran adds something else: the Azwajun Mutahharatun. pure companions.
In v. 26 the subject of parables is brought up (somewhat suddenly). The Quran states that Allah uses parables to mislead and to guide. This is the same sentiment stated in 2:10, but here it is applied to the use of parables. In this respect, at least, it echoes Mark 4:11-12, where Jesus quoted part of Isaiah 6:9-10 and applied it to the effects of His parables.
Then the focus shifts to the creation of mankind: the statement is made (v. 2
that you should believe in Allah, because Allah made you, and gave you everything on earth. Thus begins a description of the creation of Adam beginning with Allah announcing to the angels his plan to make people. Then, in the narrative, Allah tells Adam the names of all the animals (this is reminiscent of, but not in agreement with, Genesis 2:19-20, where God lets Adam name the animals) something which the angels did not know.
After Allah has Adam demonstrate his knowledge of the names of the animals, Allah orders all the angels to bow down before Adam. But one angel Iblis (that is, Lucifer/Satan) refused. So, in Islam, thats how the devil became the devil.
Its interesting to note that the Islamic concept of monotheism is apparently not threatened by the angels' prostration offered to Adam. If one figures that Adam expressed the uncreated character of God, then, in the narrative, one could say that Adam, in His unfallen state, as Gods image was worthy of the worship of the angels. What about Jesus? The New Testament refers to Jesus Christ as the second Adam (in First Corinthians 15:45), and says (in Hebrews 1:6, referring to Christ), And again, when God brings His firstborn into the world, And let all the angels of God worship him.
2:35 repeats Genesis 2:15-17 fairly closely. Its not clear in this passage when or how Eve was made; Allah just tells Adam to dwell in the garden with his wife.
In v. 37, Adam repents of his sin a feature which is not explicitly recorded in Genesis, but which was in some other Judaic texts. Adam received words from his Lord the idea apparently being that after contemplation, Adam was given knowledge of what to say to Allah to express his repentance. (More details of this are given in Surah 7.) Allah forgives Adam but nevertheless says Get down all of you from this place with the promise of future guidance which, if followed, leads to contentment, but those who reject it will dwell forever in fire.
Yours in Christ,
Waterrock
Then a challenge is offered to those who doubt the Quran: if you doubt that the Quran is true, make a chapter like it, and call for witnesses. But appended to this challenge is the statement, in v. 24, But if you do it not, and you can never do it, then fear the Fire, etc.
Avoid that fire, but seek Paradise: 2:25 says that Paradise features Gardens under which rivers flow, and fruit with varying flavor. This is sort of like the description of the New Jerusalem in Revelation 21-22 ~ in Revelation, the river of the water of life flows from Gods throne, and the tree of life grows on each side of the river, bearing twelve fruits, yielding its fruit every month. But Paradise in the Quran adds something else: the Azwajun Mutahharatun. pure companions.
In v. 26 the subject of parables is brought up (somewhat suddenly). The Quran states that Allah uses parables to mislead and to guide. This is the same sentiment stated in 2:10, but here it is applied to the use of parables. In this respect, at least, it echoes Mark 4:11-12, where Jesus quoted part of Isaiah 6:9-10 and applied it to the effects of His parables.
Then the focus shifts to the creation of mankind: the statement is made (v. 2
that you should believe in Allah, because Allah made you, and gave you everything on earth. Thus begins a description of the creation of Adam beginning with Allah announcing to the angels his plan to make people. Then, in the narrative, Allah tells Adam the names of all the animals (this is reminiscent of, but not in agreement with, Genesis 2:19-20, where God lets Adam name the animals) something which the angels did not know.After Allah has Adam demonstrate his knowledge of the names of the animals, Allah orders all the angels to bow down before Adam. But one angel Iblis (that is, Lucifer/Satan) refused. So, in Islam, thats how the devil became the devil.
Its interesting to note that the Islamic concept of monotheism is apparently not threatened by the angels' prostration offered to Adam. If one figures that Adam expressed the uncreated character of God, then, in the narrative, one could say that Adam, in His unfallen state, as Gods image was worthy of the worship of the angels. What about Jesus? The New Testament refers to Jesus Christ as the second Adam (in First Corinthians 15:45), and says (in Hebrews 1:6, referring to Christ), And again, when God brings His firstborn into the world, And let all the angels of God worship him.
2:35 repeats Genesis 2:15-17 fairly closely. Its not clear in this passage when or how Eve was made; Allah just tells Adam to dwell in the garden with his wife.
In v. 37, Adam repents of his sin a feature which is not explicitly recorded in Genesis, but which was in some other Judaic texts. Adam received words from his Lord the idea apparently being that after contemplation, Adam was given knowledge of what to say to Allah to express his repentance. (More details of this are given in Surah 7.) Allah forgives Adam but nevertheless says Get down all of you from this place with the promise of future guidance which, if followed, leads to contentment, but those who reject it will dwell forever in fire.
Yours in Christ,
Waterrock
