Al-Isra: (61-63) And when We said to the angels...

Issues Discussed:

There are several ways to understand the connection of these verses:

1. The Trial of Prophets: After mentioning the severe trial the Prophet (PBUH) faced from his people, the text shows that the situation of prophets with their contemporaries is always similar. The first of the saints, Adam, also faced a severe trial from Iblis.
2. The Root of Opposition: The people's contention, obstinacy, and false demands directed at the Messenger of Allah stemmed from two things: arrogance and envy. Arrogance prevented their submission, and envy arose because they envied the high status of prophethood granted to him by Allah. Allah clarifies that this arrogance and envy are what drove Iblis to abandon faith and fall into disbelief. Thus, this is an ancient affliction and a great trial for creation.
3. The Consequence of Arrogance: Since Allah described them by saying, {But it only increased them in naught save great transgression} [Al-Isra: 60], He then explained the cause of this transgression: Iblis's statement, {I will surely mislead them all except a few}. For this reason, Allah mentioned the story of Iblis and Adam. This explains the structural coherence.

Allah has mentioned this story in seven Surahs: Al-Baqarah, Al-A'raf, Al-Hijr, this Surah (Al-Isra), Al-Kahf, Taha, and Sad. A comprehensive discussion of it has already been covered in Al-Baqarah, Al-A'raf, and Al-Hijr, so repetition is unnecessary. However, some points are worth noting:

1. The Commanded to Prostrate: There is a difference of opinion on whether the command to prostrate to Adam included all angels or was specific to the angels of the Earth. The literal wording suggests generality, but the end of Surah Al-A'raf, describing the angels of the heavens, says {And to Him belong those who are in the heavens} [Al-A'raf: 206], implying the exclusion of the angels of the heavens from this command.
2. The Nature of the Prostration: What was intended by this prostration? Was it placing the forehead on the ground, or was it a gesture of respect (tahiyyah)? If it was the former, was Adam the one being prostrated to, or was Allah the one worshipped, and Adam merely the Qibla (direction) for the prostration?
3. Iblis's Origin: Is Iblis one of the angels or not? If he was not an angel, how did the command to prostrate include him?
4. Iblis's Disbelief: Was Iblis a disbeliever from the beginning, or did he only become a disbeliever at that moment?
5. Timing of the Prostration: Did the angels prostrate to Adam as soon as his form was complete, or afterward?
6. Iblis's Argument: Was Iblis's justification for refusing the prostration his statement, {Shall I prostrate to one whom You created from clay?}, or something else?
7. Iblis's Knowledge of God: Do these verses indicate that Iblis knew his Lord, but arrogance and envy led him to disbelief? Some deny this, asserting he never knew God at all.
8. The Wisdom of Reprieve: What was the wisdom behind granting Iblis respite and allowing him influence over creation through whispering (waswasah)?

Exegesis

Allah recounts a single action and two types of speech from Iblis in this verse:

The Action: He did not prostrate to Adam, as indicated by {So they all prostrated, except Iblis}.

The Two Types of Speech:

1. The First Speech: {Shall I prostrate to one whom You created from clay?} This is a rhetorical question implying denial. The meaning is: "Am I nobler than his origin? Therefore, I must be nobler than him. It is illogical for the nobler being to be commanded to serve the inferior one."
2. The Second Speech: {Tell me, is this the one whom You have honored above me?}
   • Al-Zajjaj explained that Ar'a-itaka (Tell me/Inform me) means "inform me." We have already discussed the interpretation of this word in Surah Al-An'am.
   • Regarding {this the one whom You have honored above me}, there are several interpretations:
     • Interpretation 1: "Inform me: Why have You favored him over me when I am better than him?" The statement is abbreviated because the meaning is understood.
     • Interpretation 2: Hādhā (this) can be the subject with an omitted interrogative particle, and alladhī... (the one whom...) is the predicate. The meaning is: "Inform me: Is this the one You have honored above me?" The repetition is omitted for brevity.
     • Interpretation 3: Hādhā is the object of Ar'a-itaka (inform me), and the kāf (you) is merely for direct address, having no grammatical position. It is as if he said, with astonishment and denial: "Do you see, or do you know, this one whom You have honored above me?" Meaning, if you truly saw or knew him, you should not have honored him above me. This is the essence of the phrase.

Then Allah recounts what he said next: {If You respite me until the Day of Resurrection, I will surely mislead his descendants, all except a few.} This involves several discussions:

Ibn Kathir recited lā'in akhirannī (with the yā' retained in connection and pause). 'Asim, Ibn 'Amir, Hamzah, and Al-Kisa'i recited it with omission (without the yā'). Nafi' and Abu 'Amr retained the yā' in connection but omitted it in pause.

There are two views:

1. It means taking completely. It is said: Ihtanaka someone's wealth if he took it all. Locusts ihtanaku the crops if they eat them entirely.
2. It derives from the Arabic usage hanaka ad-dābbah (he bridled the animal), meaning he placed a rope on its lower jaw to lead it. Abu Muslim said ihtikāl is a derivation from hanak (jaw), as if he controls them as a horseman controls his horse by the reins.

Based on the first view, the meaning is: "I will utterly destroy them through misguidance." Based on the second view: "I will lead them to sins as an animal is led by its rope."

These are those whom Allah mentioned in the verse: {Indeed, over My servants you will have no authority, except over those who follow you of the deviators} [Al-Baqarah: 30].

If it is asked: How did Iblis form this accurate expectation regarding Adam's descendants? There are several answers:

1. He heard the angels say: {Will You place upon it one who will cause corruption therein and shed blood?} [Al-Baqarah: 30], and thus he learned of these eventualities.
2. He whispered to Adam, and found no firm resolve in him, concluding that Adam's offspring would likely share his weakness of resolve.
3. He knew that man was composed of four forces: the bestial, lustful power; the predatory, wrathful power; the illusory, satanic power; and the rational, angelic power. He knew that the first three powers (lustful, wrathful, and illusory) would dominate at the beginning of creation, while the rational power would only fully mature later. If this were the case, what Iblis mentioned would be inevitable.

When Allah recounted Iblis's statement, He then recounted His own response: {Go!} This is not the opposite of coming, but rather means: "Proceed with the path you have chosen." The purpose is to leave him to his own devices and delegate the matter to him.

Then Allah said: {And whoever of them follows you—then indeed, Hell will be your recompense, a recompense fully provided.} This is similar to what Moses (peace be upon him) said: {Go! For indeed, in life it is yours to say, 'Do not touch me'} [Taha: 97].

If it is asked: Would it not have been better to say, "Then Hell will be their recompense," so the pronoun refers back to {whoever follows you}? There are several answers:

1. The intended meaning is: "Indeed, Hell will be their recompense and your recompense." Then, the address to the addressee (Iblis) overpowered the reference to the absent ones (the followers), so it was said, "your recompense."
2. It is permissible for this address to be directed toward the absent ones through the rhetorical device of iltifāt (shifting perspective).
3. The Prophet (PBUH) said: "Whoever establishes a bad precedent will bear its burden and the burden of everyone who acts upon it until the Day of Resurrection." Since Iblis is the origin of all sins, the one threatened with punishment becomes Iblis himself.

Then, {a recompense fully provided (mawfūran)}. This word can be used transitively or intransitively.

• Transitive: Waffartuhu (I completed/fulfilled it). Thus, mawfūr or muwaffar. Zuhayr said:

  And whoever makes kindness secondary to his honor, He fulfills it, and whoever does not avoid insult will be insulted.

• Intransitive: Waffara al-māl (The wealth increased abundantly), so it is wāfir.

Under the first interpretation, the meaning is: "a recompense fully completed and provided." Under the second: "a recompense fully provided and abundant." The word {جزاء} (jazā', recompense) is in the accusative case as a maf'ūl muṭlaq (absolute verbal noun).

Verse 63

{And instigate those whom you can among them with your voice, and muster against them your cavalry and your infantry, and share with them in wealth and in children, and make them promises. But Satan promises nothing except delusion. Indeed, over My servants you will have no authority, and sufficient is your Lord as a Trustee.}

Exegesis of Verse 63

{And instigate those whom you can among them with your voice}: Istifizāz means to incite or stir up. Ṣawtuk (your voice) refers to the whispers (waswās) that Iblis uses to tempt people.

{and muster against them your cavalry and your infantry}: This refers to all the means of temptation and misguidance that Iblis employs. His cavalry and infantry are his armies of devils and the means of temptation he uses to attack mankind.

{and share with them in wealth and in children}: This sharing (mushārakah) means that Iblis participates in the unlawful acquisition of wealth and in the sin of illicit sexual relations (fornication/adultery) or in the pride associated with children (e.g., killing daughters out of poverty or arrogance).

{and make them promises}: He promises them eternal life, power, or fulfillment of desires in this world, which are all false hopes.

{But Satan promises nothing except delusion}: All his promises lead only to ruin and falsehood.

{Indeed, over My servants you will have no authority}: This is a crucial statement. Iblis has no power (sulṭān) over the sincere servants of Allah ('ibādī). This authority is limited to those who choose to follow him.

{and sufficient is your Lord as a Trustee}: Allah is sufficient as a Guardian and Protector for His servants against Iblis's plots.