Introduction
In Islamic belief, Allah is described as the ultimate judge—omniscient, omnipotent, and boundless in knowledge. Yet certain Qur’anic episodes invite serious questions about the nature of this “justice.” One such incident appears in Surah al-Baqarah (2:31–33), where Adam is taught the names of things unknown to the angels. The angels, never having been taught this knowledge, are then tested on it and inevitably fail. Let us examine this account critically.
Quranic Verses
Surah al-Baqarah 2:31
And He taught Adam the names—all of them. Then He presented them to the angels and said, “Inform Me of the names of these, if you are truthful.”
— Saheeh International
Allah taught Adam the names of all things, then placed them before the angels and said: “If you are right, tell Me the names of these.”
— A. Maududi
He taught Adam all the names, then showed them to the angels, saying: Inform Me of these names, if you are truthful.
— Pickthall
He taught Adam the names of all things; then placed them before the angels, and said: “Tell Me the names of these if you are right.”
— Yusuf Ali
Surah al-Baqarah 2:32
The angels said, “Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the Wise.”
— Saheeh International
They said, “Glory to You! We know nothing except what You taught us. Truly, You are All-Knowing, All-Wise.”
— Maududi
They said: “Be glorified! We know only what You have taught us. You alone are the Knower, the Wise.”
— Pickthall
They said: “Glory to You; of knowledge we have none, save what You have taught us. Indeed, You are perfect in knowledge and wisdom.”
— Yusuf Ali
Surah al-Baqarah 2:33
He said, “O Adam, inform them of their names.” And when Adam had informed them, He said, “Did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you conceal?”
— Saheeh International
Allah said, “O Adam, tell them their names.” When Adam told them, Allah said: “Did I not tell you I know the secrets of the heavens and the earth, and all that you reveal and hide?”
— Maududi
He said: “O Adam, inform them of their names.” When Adam had done so, He said: “Did I not tell you I know what is hidden in the heavens and the earth, and what you disclose and conceal?”
— Pickthall / Yusuf Ali
Key Event and Critical Review
The account is straightforward: Allah teaches Adam certain names, then gathers the angels and asks them to recite the same names. Naturally, the angels fail—because they were never taught. Adam, having received prior instruction, succeeds. Allah then rebukes the angels, emphasizing His own superior knowledge.
This raises an obvious question: how can such a test be deemed just? If knowledge is given exclusively to one party while deliberately withheld from another, the result is predetermined. Such a setup is not a test of merit or fairness but a one-sided demonstration. From a rational perspective, this is an unjust exercise rather than genuine justice.
A simple analogy makes the issue clearer. Imagine a teacher who tutors one favored student privately, teaching material not shared with the rest of the class. In the exam, the teacher sets only those very questions. Unsurprisingly, the chosen student excels while the others fail. Would anyone call this justice—or is it outright favoritism?
The angels’ reply—“We have no knowledge except what You taught us”—is not rebellion but resignation. It reflects their helplessness under selective instruction. Their admission underscores that they were denied equal access to knowledge, highlighting Allah’s arbitrary use of power. This scene portrays not a fair judge, but an authority staging a contest to display dominance.
Thus, rather than reinforcing the notion of divine justice, these verses illustrate partiality and bias. The supposed “test” undermines the claim of Allah as a just judge, revealing instead an act of power framed as justice.
Conclusion
The Islamic claim of “Allah the Just Judge” becomes difficult to uphold in light of this Qur’anic narrative. The episode of Adam and the angels shows not fairness but favoritism. Instead of impartial justice, we see the assertion of authority and power. The label of “justice” here is less a moral principle than a demonstration of domination.