ON MY RECENT travels, a young man asked a thought-provoking question: “Are we suffering on Earth because Adam and Hawa disobeyed Allah and ate from the forbidden tree? Shouldn’t they face the consequences instead of us?”
The question may seem logical at first, but it comes from a common misunderstanding, more related to Christian ideas of original sin than to Islamic teachings.
To answer meaningfully, we must explore two layers:
1. What does the Qur’an actually say about Adam and Hawa’s story?
2. Why are so many, especially the youth, asking this question in the first place?
1. Life on Earth Is Not a Punishment
The belief that our existence on Earth is a punishment for Adam and Hawa’s misstep is not supported by the Qur’an. In fact, Allah declared His intention to place humankind on Earth before Adam was even created:
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ
“And [remember] when your Lord said to the angels, ‘Indeed, I will place a khalifah (successor) on Earth.’” (al-Baqarah, 30)
This decision was not a reaction but part of a divine plan. Human life on Earth is not meant to be an exile; it’s the intended setting for our moral and spiritual growth. We are here not as punishment, but as purposeful beings with a responsibility to care for the world.
2. The Real Test Began with Shaytan’s Deception
In Paradise, Adam and Hawa were permitted to enjoy everything except one tree:
وَقُلْنَا يَـٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ
We said: ‘O Adam, dwell, you and your wife, in Paradise and eat freely from wherever you will. But do not approach this tree, lest you become wrongdoers.’” (al-Baqarah, 35)
Yet Shaytan succeeded in deceiving them. How?
Despite having comfort, abundance, and closeness to Allah, they were made to fear losing it all.
Shaytan exploited a deep-seated human vulnerability: the fear of loss. He whispered that eating from the tree would grant them immortality or angelic status, ensuring their place in Paradise forever and safe from the harshness of Earth.
This wasn’t rebellion, it was fear. Fear of change. Fear of separation. Fear of falling.
And that same fear continues to misguide us today.
3. Fear of Loss Still Leads Us Astray
Even now, people often disobey not out of arrogance, but out of fear. Fear of losing income silences voices against injustice. Fear of losing lifestyle places haram over halal choices in our business and work. Fear of losing popularity and being cancelled deters influencers from speaking the truth. Fear of losing power drives leaders toward oppression and tyranny.
On a societal level, fear is weaponised to divide and control. Fear of immigrants. Fear of scarcity—jobs, housing, healthcare, schooling. Fear of “the other.”
These are modern echoes of Shaytan’s ancient tactics, exploiting fear to corrupt hearts and sow division. His whispers haven’t changed. Only the words have.
4. The Real Message of the Story
The story of Adam and Hawa is not a tale of condemnation, but a timeless reminder:
-Earth was always part of Allah’s plan for us.
-Shaytan is our clear enemy and deceives by manipulating our deepest fears.
-Every human being is susceptible to mistakes but forgiveness is always near.
-Our task is not to carry another’s burden, but to walk our own path toward Allah.
The Qur’anic narrative is not one of inherited guilt but of individual accountability and divine mercy.
When Adam and Hawa realised their error, they immediately turned to Allah:
قَالَا رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ
They said: ‘Our Lord, we have wronged ourselves. If You do not forgive us and have mercy upon us, we will surely be among the losers.’ (al-A‘raf, 23)
And Allah accepted their repentance. Human beings are fallible, but Allah’s mercy is vast. We are not defined by our mistakes, but by our willingness to return to Him.
Though Adam and Hawa were sent down to Earth, Allah made it clear: we were not abandoned.
قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًۭا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
We said: ‘Descend from it, all of you. And when guidance comes to you from Me, then whoever follows My guidance—they will have no fear, nor will they grieve.’” (al-Baqarah, 38)
This world is not a prison, it is a proving ground and a temporary one at that. A test, not a punishment. And we are equipped with the tools we need: revelation, conscience, and the capacity to choose.
So when someone asks, “Why are we suffering because of Adam and Hawa?”, the response is simple: We are not. We are here by divine wisdom, entrusted with guidance and purpose.
So, Why Do These Questions Arise?
This brings us to a more pressing concern: Why are questions like these becoming so common, especially among youth?
The young man who posed the question shared that such doubts are widespread online, circulating through social media platforms, often without context or credible answers.
These aren’t always innocent inquiries. Frequently, they’re part of a larger campaign to erode iman by framing religion as irrational, unjust, or outdated.
This strategy isn’t new. It’s a whisper.
Shaytan doesn’t begin with open denial of Allah. He starts with subtle suggestions: “Is this really fair?” “Why should you suffer for someone else’s mistake?” “Doesn’t this contradict your sense of justice?”
The whispers appear logical in tone but are designed to sow confusion and destabilise iman.
And those who spread these ideas aren’t searching for truth, they’re seeking justification. They want to untether from divine guidance, escape moral responsibility, and embrace a life free of halal and haram.
What Must We Do?
Our youth are growing up in a digital world overflowing with misinformation. Doubt is easy to find; clarity is not.
Warnings alone won’t suffice. They need mentoring, understanding, and authentic dialogue.
Imams, educators, and da’wah workers must recognise the intellectual and emotional challenges our young people face. It’s not enough to teach rituals, they must be equipped with frameworks for thought, rooted in compassion, critical reasoning, and spiritual depth.
Because if we don’t answer their questions, someone else will. And not every answer leads them closer to the truth.
Living For Islam 