and became one of the unbelievers.' ¹ It is worthwhile quoting also another account of the same story: 'When thy Lord said unto the angels, I am about to make man of clay; and when I have formed him and breathed my spirit into him, then worshipping fall down before him. And the angels prostrated themselves, all of them with one accord, save Iblis. He swelled with pride, and became an unbeliever. O Iblis, said God, what hindereth thee from prostrating thyself before him whom my hands have made? Art thou elated with vain pride? Or art thou one of exalted merit? He answered, I am more excellent than he; thou hast created me of fire, and thou hast created him of clay.' ²

This passage is an important one in our investigation, for it gives us not merely the Qur'anic idea of the origin of sin, but throws light on what Muhammad considered to be, so to speak, the essence of the sin of Iblis.

It should be noted that what the angels are commanded to recognize, is that Adam (man) is spiritually their superior, having been created partly by the inbreathing of God's Spirit into him. This acknowledgement of man's superiority is to be shown by their bowing or falling down before him. The word that is employed is sajada, to prostrate oneself, not abada, to worship.

These passages are sometimes regarded as showing that the Qur'an represents God as contradicting Himself in that He claims sole worship for Himself and yet commanded the angels to worship Adam. This mistaken interpretation of the passages is due entirely

to the double meaning of the English word worship and, for the sake of clearness, it would be preferable to translate sajada by some such word as to reverence. It is readily admitted that this reverence (sujud), may form a part of worship ('ibada); but it is not in itself worship. Iblis refused to show this reverence to Adam, because he considered himself as being superior to Adam, who was formed from clay, while he himself was created from a subtler element, fire. The root of the sin is described in the Qur'an as being pride, which led to the assertion of self in opposition to the direct command of God, and it is because it is not fitting that one, who sets himself up in proud, insolent opposition to God, should remain in paradise, that Iblis is cast out and driven away. '(God) said, Get thee down hence; from Paradise; it is no place for thy pride: Get thee gone then; one of the despised shalt thou be.' ¹

This same thought that the root of sin is pride and insolent opposition to God is brought out with great frequency, and remarkable clearness, in many passages in the Qur'an which speak of the sinfulness of man. Thus we read of Haman, Pharaoh's general: 'And he and his hosts behaved themselves proudly and unjustly on the earth, and imagined that they should not be brought back to us . . . .' ² We read again (of the people of Thamud) 'Said the chiefs among his people, puffed up with pride, said unto those who were esteemed weak, even to those of them who believed, What! know ye not for certain that Saleh is sent by his Lord? They answered, We do surely believe that wherewith he hath