Max Shimba Ministries: Was Adam’s First Created Organ His Genitalia?

Tuesday, December 9, 2025

Was Adam’s First Created Organ His Genitalia?

Was Adam’s First Created Organ His Genitalia? A Theological Debate and Challenge to Islamic Anthropology

By Dr. Maxwell Shimba
Shimba Theological Institute, Orlando, Florida

Abstract

This academic debate paper challenges an Islamic narration that claims the first organ created in Adam was his genital organ (dhakari). The discussion examines the logical, theological, and moral implications of this claim, its sources in Islamic literature, and its inconsistency with divine transcendence. Through critical questioning, the article invites scholars of comparative religion to reconsider how Islamic anthropological narratives align—or conflict—with the nature and holiness of God as understood in biblical revelation.

Introduction

In certain Islamic sources, it is alleged that the very first organ created in Adam was his male organ. This claim originates from traditional narrations attributed to the Prophet Muhammad, as cited in Kitabu cha Mkweli Mwaminifu (The Book of the Truthful Believer), Volumes 3 and 4, 18th Edition (1432 A.H. / 2011). According to this narration, the Prophet is quoted as saying:

“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.’”

The theological implications of this narration are profound and problematic. If Allah truly created Adam’s sexual organ before his head, brain, heart, or soul, then what does this say about divine wisdom, purpose, and moral order?

This article presents a scholarly debate challenging the internal coherence and divine logic behind this Islamic claim.

Debate I: The Order of Creation — Logic or Absurdity?

Question 1: Why would Allah create the genital organ before creating Adam’s mind, heart, or soul?
Creation, according to all rational and theological principles, follows divine order and purpose. The human reproductive organ serves a social and biological function; it cannot exist meaningfully apart from the body, consciousness, or moral responsibility. Thus, creating it first renders it purposeless.

Question 2: What function could Adam’s genital organ serve before the rest of his body existed?
An organ without a body cannot fulfill reproductive, aesthetic, or moral functions. The claim collapses into absurdity when viewed biologically or philosophically.

Question 3: Does this narration suggest that Allah’s creative priority was sexual rather than spiritual?
If the first creative act in humanity was focused on sexuality rather than intellect or spirit, what does this imply about Allah’s priorities and understanding of holiness?

In contrast, the Bible presents a coherent order of creation rooted in divine image and reason:

“Then the LORD God formed man of the dust of the ground and breathed into his nostrils the breath of life” (Genesis 2:7).

Debate II: Theological Contradictions in Divine Nature

Question 4: Where was Adam’s organ placed after its creation, and for how long did it exist before the rest of his body was formed?
If it existed independently, it raises metaphysical absurdities—how can a partial being precede the whole?

Question 5: Did Allah handle or hold the organ?**
This question, though uncomfortable, is unavoidable. The narration implies that Allah physically created, held, and possibly placed the genital organ before creating Adam. But Islam teaches that Allah has no body, form, or human likeness. This contradiction violates tanzīh (the doctrine of God’s transcendence).

Question 6: Is it theologically permissible to attribute to Allah the act of creating and holding a human sexual organ prior to forming the human being?
Such anthropomorphic imagery corrupts the transcendence of deity, reducing divine action to carnal craftsmanship.

Question 7: Does this narration inadvertently depict Allah as engaging in a physical act inconsistent with divine purity?
If the Creator is without body or form, how could He engage physically with the organ of reproduction before creating its host?

Debate III: The Philosophical and Moral Dimension

Question 8: Why emphasize the genitalia over the mind or heart as the first created organ?
This ordering appears to sexualize creation, prioritizing the flesh over the intellect. It diminishes the sacredness of human creation and divine intentionality.

Question 9: What does this say about the Islamic understanding of human dignity?
If Adam’s identity begins with his genital organ, does this not reduce humanity’s divine image to a biological function rather than a spiritual being?

Question 10: Can a narration of this nature be reconciled with the holiness, omniscience, and immateriality of God?
If not, does this not call into question the authenticity and divine inspiration of such hadith?

Debate IV: The Comparative Biblical Perspective

The biblical account stands in sharp contrast to the Islamic narration. The Book of Genesis portrays God as a transcendent and moral Creator, forming man holistically and spiritually:

“So God created man in His own image; in the image of God He created him; male and female He created them.” — Genesis 1:27

In Scripture, the order of creation reflects divine intellect, not sensuality. God breathed into man the breath of life, signifying that spiritual nature precedes physical function. Sexuality is later introduced as a divine gift for procreation within moral boundaries—not as the first act of creation.

Debate V: Implications for Islamic Theology

Question 11: If the narration is true, what does this reveal about Muhammad’s theological understanding of creation?
Would this not imply a lack of divine wisdom and an anthropocentric imagination rather than revelation?

Question 12: If false, why does such a narration exist and persist in Islamic texts?
This invites scrutiny into the nature of hadith transmission and whether certain narrations reflect cultural taboos rather than divine truth.

Question 13: Can Muslims maintain belief in a transcendent Allah while accepting a narration that portrays Him engaging physically with Adam’s sexual organ?
The contradiction here is irreconcilable unless the narration is dismissed as apocryphal or heretical.

Conclusion: A Call for Rational Theological Reformation

The claim that Adam’s first created organ was his genitalia is logically untenable, theologically contradictory, and morally questionable. It reduces divine creation to carnal absurdity, conflicts with the principle of divine transcendence, and stands in opposition to the rational, ordered creation revealed in the Bible.

This debate invites Muslim scholars to reexamine their textual sources and encourages theologians of all faiths to uphold a conception of God consistent with holiness, rationality, and moral coherence. True creation begins with divine wisdom and ends with divine purpose—not with anthropomorphic invention.

Bibliography

Kitabu cha Mkweli Mwaminifu, Vol. 3–4, 18th Edition (1432 A.H. / 2011).
The Holy Bible, Genesis 1:26–27; Genesis 2:7.
Abu Bakr al-Jazaeri, Aysar al-Tafasir.
Al-Tabari, Muhammad ibn Jarir. Tafsir al-Tabari.
Al-Bukhari, Sahih al-Bukhari (Hadith Collection).
Shimba, Maxwell. Comparative Theology and Divine Logic. Orlando: Shimba Theological Institute Press, 2024.