The First Organ Created in Adam: A Theological Examination

The First Organ Created in Adam: A Theological Examination

By Dr. Max Shimba
Shimba Theological Institute

---

Abstract

This paper critically examines an Islamic narrative claiming that the first organ created in Adam was his male organ (genitalia). The discussion draws upon Islamic textual sources and theological implications surrounding divine creation, anthropomorphism, and the integrity of prophetic traditions. The purpose is to explore the logical, moral, and theological inconsistencies inherent in the claim, especially regarding the divine act of creation as attributed to Allah through Islamic traditions.

---

Introduction

Within Islamic literature, there exists a peculiar narration suggesting that the first body part created in Adam was his male organ (dhakari or penis). This claim appears in certain Islamic commentaries and traditional works, such as Kitabu cha Mkweli Mwaminifu (The Book of the Truthful Believer), Volume 3 and 4, 18th Edition, 1432 A.H. (2011). According to this source, Allah is said to have created Adam’s genital organ first, before forming the rest of his body.

The narration attributed to the Prophet Muhammad (peace be upon him) and transmitted by Mujahid states:

“The first thing created in the body of Adam (peace be upon him) was his private part. Then it was said to him: ‘O Adam, this is a trust. Do not use it except in the place where you are commanded.’”

This account raises significant theological, moral, and philosophical questions about the Islamic understanding of creation and divine purpose.

---

Doctrinal Analysis

According to the narration, Allah created Adam’s genital organ prior to his soul or other body parts. Such a concept provokes several theological inquiries:

1. Why would Allah create Adam’s genital organ before creating his soul or consciousness?
   The order of creation as presented in this narration challenges the rational sequence of divine creation as understood in both biblical and classical theistic traditions. In Judeo-Christian theology, man’s form and soul were created simultaneously as an expression of divine image and purpose (Genesis 1:26–27). The Islamic narration, however, introduces an element of physical prioritization that appears anthropomorphic and lacks divine rationality.

2. Where was Adam’s organ placed after its creation, and for how long did it exist before the rest of his body was formed?
   The narration does not address the spatial or temporal context of this creation. This silence leads to absurd implications—suggesting that a disembodied organ existed independently of the human being it was meant to belong to.

3. If the organ was created first, does this imply that Allah handled and preserved it physically?
   Such an implication attributes to Allah physical interaction with a human sexual organ, which contradicts the Islamic claim that Allah is beyond form, body, or human likeness (tanzīh). The theological inconsistency here is profound and undermines the transcendence (tawḥīd) claimed by Islam.

4. Is it theologically acceptable or morally appropriate to ascribe to God the act of creating and holding a human sexual organ prior to the creation of the human being?
   From both philosophical and ethical standpoints, this narration introduces a disturbing anthropomorphism incompatible with divine holiness and immateriality.

---

Comparative Theological Reflection

From a Christian theological perspective, the biblical account of Adam’s creation is profoundly spiritual and purposeful. God formed man in His own image, breathing into him the breath of life (Genesis 2:7). Every part of human anatomy was created in perfect harmony and order, symbolizing divine wisdom rather than carnal emphasis.

In contrast, the Islamic narration under discussion diminishes the sanctity of creation by emphasizing a reproductive organ as the primary object of divine craftsmanship. This notion not only contradicts rational order but also conflicts with moral and metaphysical coherence expected in divine creation.

---

Conclusion

The claim that the first organ created in Adam was his male organ presents deep theological contradictions and moral absurdities. It undermines the transcendence of Allah, challenges the logical order of creation, and introduces anthropomorphic notions inconsistent with divine holiness.

Therefore, such narrations must be approached critically, and their theological validity questioned within both Islamic hermeneutics and philosophical theology. True divine revelation, as preserved in the Holy Bible, presents creation as an act of divine intelligence, dignity, and purpose—not a carnal or anthropomorphic experiment.

---

Bibliography

• Kitabu cha Mkweli Mwaminifu, Vol. 3–4, 18th Edition (1432 A.H. / 2011).

• The Holy Bible, Genesis 1:26–27; Genesis 2:7.

• Al-Jazaeri, Abu Bakr. Aysar al-Tafasir.

• Al-Bukhari, Sahih al-Bukhari, Hadith Collections.

• Al-Tabari, Muhammad ibn Jarir. Tafsir al-Tabari.

• Shimba, Maxwell. Theology and Logic in Comparative Religion. Shimba Theological Institute Press, 2024.

---