Tafsir of Al-A'raf 7:13

(He said): An inception, as mentioned previously. The fa in His saying—Exalted be He—(Descend from it) is for ordering the command based upon the falsehood that became apparent from him. The pronoun in (from it) is said to refer to Paradise, and its being one of its inhabitants is well-known. Some intend by it the Paradise that the believers will inhabit on the Day of Resurrection. It is reported from Ibn Abbas—may Allah be pleased with them both—that it was a garden in Aden, where Adam—peace be upon him—was created, and it was upon an elevated place on the earth, according to one opinion.

The original meaning of hubut (descent) is moving downwards by way of compulsion, as in the descent of a stone. When applied to a human or the like, it is by way of belittlement, as Al-Raghib said. Others did not stipulate for it anything other than a transition from a noble state to one lower than it, because of His saying: "Descend into Egypt" (ihbitu Misra). The command regarding it is clear, even if we do not say that that Paradise was upon an elevated place.

It is said the pronoun refers to the group of angels, meaning: "Depart from the group of the honored angels," for exiting their group is a descent, and what a descent! In Surah Al-Hijr, it says: "So depart from it." It is also said the pronoun refers to the sky; a group of scholars held this view. This is countered by the fact that his whispering to Adam—peace be upon him—occurred after this expulsion, so it must definitively be interpreted according to one of the two previous views, and his whispering, according to the first view, would be by way of calling out from the gate of Paradise, as is narrated from Al-Hasan Al-Basri. It is answered that it is possible that the intent by that is Paradise or the group of angels as well, based on the fact that the first (Paradise) and the bulk of the second (the angels) are in the sky. Or, it may be said that the event took place on earth and Paradise was within it, and after the disobedience, the accursed one was veiled from the sky, which was his abode and place of worship. The meaning of ordering him to exit from it is the command to sever his ties to it and to cease taking it as his shelter thereafter. This is like saying to someone who usurped your house, for example, while at the judge’s: "Get out of my house," even though he is not currently in it; you mean "do not enter it and sever your ties to it." Others say the pronoun refers to the earth.

It has been narrated that he was cast out from it to the islands, and that he does not enter it except by stealth. This is rendered unlikely by the fact that the specification in His saying: (For it is not for you)—meaning: it is not correct, nor is it upright, nor does it befit your status—(to wax proud therein) does not appear to be correct except remotely. As for the previous views, the reason is apparent: it is the increased nobility of that from which he was expelled, the loftiness of its status, and the sanctity of its courtyard. From this, it is known that the verse contains no indication for the permissibility of arrogance elsewhere, according to those who hold to the concept of mafhum (implied meaning). The sentence is a justification for the command to descend.

It does not escape notice that the subtlety of expressing it as "descent" rather than "exit" is in opposition to his saying: "I am better than him; You created me from fire," which points to the elevation of his element and the loftiness of his position.

Arrogance (takabbur), as it is said, is like kibr (pride), which is the state peculiar to a person resulting from self-admiration, which is to see oneself as greater and grander than others. The intent behind "arrogance" here is either arrogance toward Allah—the Most High—which is the greatest form of arrogance, and it occurs by refraining from accepting the truth and submitting to Him in worship. Some have interpreted it as disobedience. Or, it is arrogance toward Adam—peace be upon him—by his claim that he is better than him and greater in status. It is said the intent is something more general than that and the arrogance toward the angels, as he claimed he had a specialty that distinguished him from them and removed him from their generality—though this requires reflection.

Some claim that in the verse is a warning that arrogance does not befit the people of Paradise; just as he was prevented from remaining in it, he is prevented from entering it thereafter, and that the Exalted One only expelled him for his arrogance, not merely for his disobedience. This is apparent based on one of the possibilities, as is not hidden. The adverbial phrase is either related to what is before it or is a circumstantial qualification from an omitted word. His saying: (So depart) is an emphasis on the command to descend, derived from it. And His saying—Glorified be He—(Indeed, you are of the humiliated) is a justification for the command to depart, signaling that it is because of his arrogance—meaning: you are of the people of humiliation and abasement before Allah—the Most High—and His allies, because of your arrogance.

Al-Bayhaqi recorded in Shu'ab al-Iman that Umar ibn al-Khattab—may Allah be pleased with him—said: The Messenger of Allah—peace and blessings of Allah be upon him—said: "Whoever humbles himself for the sake of Allah, Allah—the Most High—will exalt him, and whoever is arrogant, Allah—the Mighty and Majestic—will lower him." And from his hadith—may Allah be pleased with him—"Whoever humbles himself for the sake of Allah—the Most High—Allah—the Most High—will raise his wisdom and say: 'Rise, may Allah raise you.' And whoever is arrogant and transgresses his bounds, Allah—the Most High—will cast him to the earth."

It is said the intent is "the despised" in this world through blame and cursing, and in the hereafter through punishment, because of what he committed of disobedience and arrogance. Allah's—the Most High—humiliating the arrogant on the Day of Resurrection is something that the traditions have clearly spoken of. Al-Tirmidhi recorded from 'Amr ibn Shu'ayb, from his father, from his grandfather, that the Messenger of Allah—peace and blessings of Allah be upon him—said: "The arrogant will be gathered on the Day of Resurrection like ants in the forms of men; humiliation will envelope them from every place. They will be driven to a prison in Hell called 'Bulas,' and they will be given to drink from the dregs of the inhabitants of Hell, which is the discharge of the people of the Fire."

Some have interpreted saghar (humiliation) as "one who consents to ignominy," as is well-known regarding it. The intent is to describe him as base-natured and ignoble, and that he saw himself as greater than others when he was not great. Abu Nuwas was masterful in his lines addressing him: "Woe to you, O accursed one! You have snatched the people in rage against them all. You went astray when you were commanded in the past, and you parted from the group of those who prostrate, when you said: 'I cannot prostrate to a likeness you created, O Lord of clay,' out of envy, when you said: 'From the swirling flame of fire,' to the one who was the beginning of all worlds, then you became a pimp, striving to guide—O you who lead the adulterers and the sodomites!" (He also has, among verses regarding him: "He was arrogant toward Adam in a prostration, and became a pimp for his descendants.")