Human as a creature created by the Khaliq for several reasons, the theological like to worship Him, pray, away from what he has forbidden and pursue what is commanded. In social language it is to continue to grow and become a useful being. The phrase to be better has certainly been a long process, requiring mental, character, and physical changes. Academically historical studies are always related to phenomena, both phenomena that occur through the something found and a text. Like the findings of fossils or skeletons that are believed to have lived much longer with Adam A.S to Muslim beliefs as the first humans were created.This is happenedin the interpretation of Ibn 'Atsur in tafsir of al-Tahrir wa al-Tanwir states that once lived a group of beings who have human likeness in QS, al-baqarah (2): 30 regarding the creation of Adam A.S. in his commentary view there is a name quote that became the first creature created but made the destruction of the earth, instead, it was created the prophet Adam A.S as the most perfect form (innovation).From this the author goes on to trace further on the history of human creation, and focuses problem on the QS. Al-Baqarah (2): 30, and stands on some important questions, what underlies the interpretation? And what influences Ibn 'Atsur's method of interpretation? And what happened at that time?The results found that his method to interpretation applied by Ibn 'Atsur is not Stagnant in the sense that he always receives a lot of knowledge from various circles of scientists who are considered worthy to be published, like the opinion of Persian and Greek beliefs concerning the first creature is not Adam AS, of humanity and Jin. Absolutely, this is not a real truth according to Ibn 'Atsur also, seen from the interpreter that is not too elongated in this matter. But he still put it because it has the value of science that is considered valuable, seen at that time has been found a fossil or frame that is believed to be a human-like creature that has lived very long. This interpretation is also reinforced by the one-time interpreter Muhammad Abduh who states the same way. The conclusion that can be captured by the author is that when it is a science, there is no harm in being included in a work such as tafsir, to be known to everyone and the extension of knowledge.