Al-Baqarah (The Cow): Verse 34

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

(And [recall] when We said to the angels, "Prostrate to Adam," and they all prostrated, except for Iblīs. He refused and was arrogant and became one of the disbelievers.)

Commentary by Fakhr al-Din al-Razi (Mafatih al-Ghayb)

This verse mentions the fourth great blessing bestowed upon humanity: that Allah made our father Adam one to whom the angels prostrated. This follows the previous mentions of Adam's appointment as Caliph (vicegerent), his superior knowledge, and the angels' inability to match his knowledge.

Herein lie several important issues:

The command to prostrate was issued before Allah completed Adam's physical creation. This is evidenced by the preceding verses: "Indeed, I will create a human being from clay. And when I have fashioned him and breathed into him of My spirit, then fall down to him in prostration" (Q 38:71-72).

The apparent meaning of this sequence suggests that the angels prostrated to Adam after he became alive (i.e., after the spirit was breathed into him), because the particle fa (ف) in "فَاقْعُوا لَهُ سَاجِدِينَ" (then fall down to him in prostration) implies immediate sequence. If this is the case, then the teaching of the names (mentioned earlier) and the debate with the angels occurred after the prostration.

Muslims are unanimous that this prostration was not an act of worship ('ibādah), as worshipping anyone other than Allah is disbelief (kufr), and Allah does not command disbelief. They differed, however, on what the prostration actually was, leading to three main opinions:

Opinion 1: The prostration was to Allah, with Adam as the Qibla (direction of prayer). Some criticized this view on two grounds:

1. Linguistic Objection: One says "I prayed towards the Qibla" (ṣallaytu ilā al-qiblah), not "I prayed for the Qibla" (ṣallaytu li-l-qiblah). Since the command was "Prostrate to Adam" (isjudū li-Ādam), Adam was not merely the direction.
2. Status Objection: Iblīs said, "Look at this one whom You have honored above me." Being the object of prostration implies superior status to the prostrator. If Adam were merely the Qibla, he would not have attained this degree of honor, just as the Ka'bah is the Qibla for the Prophet (PBUH), but the Ka'bah is not superior to him.

• Rebuttal to Objection 1: It is permissible to say "I prayed for the Qibla" (li-l-qiblah). Evidence is found in the Quran: "Establish prayer at the declining of the sun" (Q 17:78), where the prayer is for Allah, not the time (declining sun). Poetry also supports this, such as Ḥassān's verse: "Is he not the first to pray toward your Qibla?"
• Rebuttal to Objection 2: Iblīs complained about the honor bestowed upon Adam. We do not concede that this honor came solely from the prostration; perhaps it was combined with other factors.

Opinion 2: The prostration was an act of veneration and greeting (taḥiyyah) toward Adam, similar to how Muslims greet each other with Salām. Qatādah cited the verse regarding Joseph: "And they fell down to him in prostration" (Q 12:100), saying that prostration was the greeting of people in that era. Narrations mention that when Mu'ādh entered upon the Prophet (PBUH), he prostrated, and the Prophet (PBUH) rebuked him, though the Prophet (PBUH) later permitted prostration to a husband out of respect for his right.

Opinion 3: The prostration means submission and humility (inqiyād and khuḍūʿ) in its linguistic sense. Poetry uses "prostrate" to mean submission, as in mountains submitting to the hooves of horses. This is also seen in "The stars and the trees prostrate" (Q 55:6).

• Critique of Opinion 1: It is weak because the purpose of the story is to explain Adam's high status, and making him merely a Qibla does not convey that high status.
• Critique of Opinion 3: It is weak because, in religious law (sharʿ), prostration undoubtedly means placing the forehead on the ground. We must assume the linguistic meaning aligns with the legal meaning unless proven otherwise. If one argues that prostration is worship, and worship of others is forbidden, we reply that we do not concede it was worship. Actions can convey meaning through convention, just as standing for someone conveys honor that speech alone might not. Thus, it is possible for a physical act—a person falling to the ground and touching their forehead to it—to convey a form of veneration without being worship, and Allah could command the angels to do this to manifest Adam's elevation.

The scholars differed: some theologians (especially the Mu'tazila) said he was not an angel, while many jurists said he was.

Arguments for Iblīs NOT being an Angel (The First Group):

1. He was from the Jinn: Allah says in Al-Kahf: "Except for Iblīs; he was of the Jinn" (Q 18:50).
   • Counter-argument: Some thought Jinn and Malā'ikah (angels) are distinct species. This is weak, as Jinn linguistically derives from ijtinān (concealment), which applies to angels who are hidden from sight.
   • Stronger Argument: Allah distinguishes them elsewhere: "And [recall] the Day when He will gather them all, then say to the angels, 'Were these the ones who used to worship you?' They will say, 'Exalted are You! You are our Protector, not them. Rather, they used to worship the Jinn'" (Q 34:41). This explicitly separates them.
   • Rebuttal: Could "of the Jinn" mean "custodian of Paradise" (as narrated from Ibn Mas'ūd)? No, because the context implies the reason for his refusal to prostrate was his Jinn nature, not his job title. Could it mean he became Jinn? This contradicts the apparent meaning unless necessary.
   • Rebuttal to the counter-verse (Q 34:158): "And they have assigned to Him kin." This might refer to pagans assigning kinship to the Jinn, not angels being called Jinn. Furthermore, while angels are Jinn linguistically (hidden), the term Jinn in common usage is restricted to non-angels.

2. Iblīs has offspring, but angels do not: Allah mentions Iblīs's progeny (Q 18:50). Offspring require male and female, and angels are not female (Q 43:19 denies their femininity).

3. Angels are infallible (ma'ṣūm), but Iblīs was not.

4. Iblīs was created from fire, while angels were not: Iblīs stated, "You created me from fire" (Q 7:12), supported by the Jinn being created from fire (Q 15:27, Q 55:15). Angels are created from light (nūr), as narrated by the Prophet (PBUH).

5. Angels are messengers (Q 35:1), and messengers are infallible (Q 6:124). Iblīs was not infallible.

Arguments for Iblīs being an Angel (The Second Group):

1. *The Exception (Istithnā’):* Allah said, "Except for Iblīs." An exception implies that the excepted entity would have been included had the exception not been made, meaning he was one of the angels addressed.
   • Rebuttal: The Arabs use the Istithnā’ Munqaṭiʿ (disjointed exception), where the excepted item is not part of the general category (e.g., Q 39:27, Q 56:25).
   • Rebuttal 2: Iblīs was one Jinn among thousands of angels; the majority ruled, and he was excepted individually. This is against the general rule, only permissible out of necessity. The arguments against his angelic nature rely on general statements (ʿumūmāt). If we hold he was an angel, we must specialize those general statements. If we hold he was not an angel, we must interpret the exception as disjointed. Specializing general statements is more common in the Quran than using disjointed exceptions. Furthermore, the meaning of exception implies inclusion without it, which is impossible if he belongs to a different genus.

2. The Command Implies Inclusion: If Iblīs was not addressed by the command "Prostrate to Adam," his refusal would not constitute disobedience, arrogance, or deserving of punishment. Since he was punished for these things, the command must have included him.
   • Rebuttal 1: Association does not necessitate inclusion in a command, just as the command to males does not include females despite their close association.
   • Rebuttal 2: Perhaps Allah commanded him separately with a different wording not mentioned in the Quran, as implied by "What prevented you from prostrating when I commanded you?" (Q 7:12). However, the sequence of "He refused and was arrogant" immediately following the command to the angels suggests his refusal was in response to that specific command.

Many of our scholars use the command to prostrate as proof that Adam is superior to the angels.

• Sunni Majority: Prophets (and Adam as the first Prophet) are superior to angels.
• Mu'tazila, Qāḍī Abū Bakr al-Bāqillānī, and Abū ʿAbdillāh al-Ḥalīmī: Angels are superior to prophets.

Arguments for Angelic Superiority (The Second Group):

1. Verse on Nearness: "And to Him belongs everyone in the heavens and the earth. And those who are with Him are not too proud to worship Him, nor do they weary. They glorify the Night and the Day without cease" (Q 21:19-20).
   • Rebuttal 1: This "nearness" is status, not location. While the verse describes angels, Allah also affirms nearness for believers: "In a seat of truth, with a Mighty King" (Q 54:55). A Hadith states Allah is near the broken-hearted. Being near Allah is a greater honor than being near Allah.
   • Rebuttal 2: The argument relies on the analogy that a Sultan uses the example of those who do not refuse his command (angels) to compel obedience from those weaker (humans). This only requires angels to be stronger in some aspect, like power, not necessarily in reward. Angels are stronger in power, but humans are weaker; this difference in strength is sufficient for the analogy. The dispute is over the degree of reward.

2. Angelic Worship is Harder: Harder worship merits greater reward.
   • Reason 1 (Temptation): Angels are free from needs and worldly distractions (living in heavenly gardens), yet they remain devoted. Humans are constantly afflicted by needs, making their devotion harder. Adam, despite being given all of Paradise, fell for one prohibition.
   • Rebuttal: The ease of devotion in a pleasant environment might be countered by the difficulty of remaining devoted despite having every means of pleasure available (which Adam failed to do). Conversely, humans endure trials and afflictions yet remain devoted, which is a higher form of servitude.
   • Reason 2 (Monotony): Angels perform one type of worship continuously ("glorify night and day without cease," Q 21:20). Monotony leads to weariness, making continuous worship harder.
   • Rebuttal: Habituation makes continuous action easy (a "fifth nature"). The Prophet (PBUH) forbade continuous fasting (like David's) because constant repetition can become easy.

3. Angelic Worship is More Enduring: They worship night and day without rest (Q 21:20). Even if their lifespan equaled human lifespan, their worship would be longer.
   • Rebuttal: This leads to the conclusion that Noah, Luqman, and Khidr (who lived longer than Muhammad PBUH) would be superior to him, which is false by consensus. The key to reward is intention (niyyah), not sheer quantity of acts.

4. Angels are Precursors in Worship: They initiated all forms of devotion, making them leaders in worship, which grants preference (Q 56:10, "The foremost, the foremost").
   • Rebuttal: This implies Adam should be superior to Muhammad (PBUH) as the first human to establish worship, which is false. Again, the sincerity of the later person's intention might outweigh the precedence of the earlier one.

5. Angels are Messengers to Prophets: A messenger is superior to the recipient of the message (analogy to human messengers). Gabriel was sent to all prophets.
   • Rebuttal: A messenger sent to rule a populace is superior to the populace, but a messenger sent merely to convey information might not be superior to the recipient (e.g., a servant sent to a Vizier). Since the angels' mission to prophets might be the latter type, superiority is not guaranteed.

6. Angels are More Pious (Attaqā): They are free from error and inclination toward sin (Q 16:50, Q 21:28). The Prophet (PBUH) said only John the Baptist was free from intending sin among humans. "Indeed, the most noble of you in the sight of Allah is the most righteous of you" (Q 49:13).
   • Rebuttal 1: Q 49:13 addresses humans.
   • Rebuttal 2: Piety (taqwā) requires protection from temptation. Angels lack base desires (food/sex), but they possess the desire for preeminence (as seen in their objection to Adam's creation). Humans have more temptations (lust, hunger, ambition), so their resistance (piety) might be harder-won and thus greater.

7. Verse on Jesus: "The Messiah, son of Mary, would never disdain to be a servant of Allah, nor would the angels brought near [to Allah]" (Q 4:172).
   • The argument is that mentioning the "angels brought near" after Jesus serves as emphasis, implying they are superior to Jesus.
   • Rebuttal: This only proves the superiority of the nearest angels over Jesus, not over those superior to Jesus (like Muhammad, Moses, Abraham). Furthermore, the conjunction waw (and) only implies conjunction, not ranking. The examples used to support ranking by mention are inconsistent. The verse only proves superiority in power/might, as the angels possess greater power than Jesus (who performed miracles), making their refusal to disdain servitude more remarkable.

8. Iblīs's Temptation: Iblīs tempted Adam by saying, "Lest you become angels or become among the immortals" (Q 7:20). This implies Adam desired the status of angels.
   • Rebuttal: This is Iblīs's speech and not necessarily proof of Adam's belief or reality. Even if Adam desired it, he might have been mistaken before prophethood. Furthermore, the desire might have been for the angels' purity and lack of base desires, not necessarily their reward level.

9. Prophet Muhammad's Denial: "I do not say to you: With me are the treasuries of Allah, nor do I know the unseen, nor do I say to you: Indeed, I am an angel" (Q 6:50).
   • This implies he is not an angel in terms of knowledge and power.
   • Rebuttal: He denies having all treasures or all knowledge, just as he denies being an angel in all respects. It does not mean he lacks any angelic attribute or that his reward is less.

10. Women's Reaction to Joseph: "This is only a noble angel" (Q 12:31).
    • This implies universal recognition of angels' superior status (purity, lack of desire).
    • Rebuttal: The women were praising Joseph's beauty, which is a physical attribute, not necessarily his spiritual reward level. Even if it refers to his virtue (lack of desire), this does not mean his reward is less than the angels'.

11. "We have favored them over many whom We have created" (Q 17:70).
    • If humans were superior to angels, the verse should say "over all whom We have created." Since it says "many," it implies angels are superior to humans.
    • Rebuttal: This relies on the Dalīl al-Khitāb (argument from silence), which is weak. Also, one group might be superior overall, yet individuals in the lesser group might surpass individuals in the superior group (e.g., a very valuable slave compared to a less valuable nobleman).

12. Prophets seek forgiveness for themselves first: Adam, Noah, Abraham, Moses, and Muhammad (PBUH) all began by asking forgiveness for themselves before asking for others. Angels, however, only ask forgiveness for believers (Q 40:7, Q 40:9). Seeking relief for oneself precedes seeking it for others, implying angels are not in need of forgiveness, thus superior.
    • Rebuttal: This only proves angels are free from sin, which is already established. It does not prove greater reward, as reward depends on intention, not just the absence of sin.

13. Angels are Watchers and Scribes (Q 82:11). The guardian must be superior to the guarded.
    • Rebuttal: A guardian is not necessarily superior to the guarded (e.g., a king assigns a low-ranking guard to his son).

14. The Day of Judgment: "The Day the Spirit and the angels will stand in ranks, none will speak except one whom the Most Merciful permits, and he will speak what is right" (Q 78:38).
    • If there were a group whose standing was more awe-inspiring than the angels', they would have been mentioned.
    • Rebuttal: This only proves angels possess great power and might, not necessarily superior reward.

15. Belief in Angels: Believers must believe in Allah, then His angels, then His books, then His messengers (Q 2:285). The precedence in mention implies precedence in rank.
    • Rebuttal: The conjunction waw (and) does not imply sequence. Also, the order of Surahs is not always sequential in rank.

16. Angels send blessings upon the Prophet (PBUH): "Indeed, Allah and His angels send blessings upon the Prophet" (Q 33:56). This honor implies the angels are superior.
    • Rebuttal: Believers are also commanded to send blessings upon the Prophet (PBUH) (Q 33:56), yet this does not make believers superior to him.

17. Gabriel vs. Muhammad (PBUH): Gabriel is described with six perfect attributes (messenger, noble, powerful, established, obeyed, trustworthy) (Q 81:19-22), while Muhammad (PBUH) is described simply as "Your companion is not mad" (Q 81:22). This implies Gabriel is superior.
    • Rebuttal: Muhammad (PBUH) is described elsewhere with many attributes (witness, bearer of good tidings, warner, etc., Q 33:45-46). Singling out one attribute for one person does not negate others.

18. Angels are more knowledgeable: Gabriel taught Muhammad (PBUH) (Q 53:5). The teacher must be more knowledgeable than the student. Angels know the unseen structure of the cosmos, which humans do not.
    • Rebuttal: Angels admitted Adam knew the names they did not (Q 2:32). Furthermore, knowledge alone does not guarantee greater reward; sincerity (Ikhlāṣ) is key. A heretic might have vast knowledge but no reward.

19. Angels' ultimate transgression is claiming divinity: "Whoever invokes besides Allah another deity—he has no proof for it—then his reckoning is only with his Lord. Indeed, the disbelievers will not succeed" (Q 23:117). This shows their high station; they would only commit the ultimate sin (claiming divinity), not lesser sins driven by desire.
    • Rebuttal: This confirms their high station, but it does not prove greater reward, which is the point of contention.

20. Allah mentions Himself with the "Exalted Assembly" (Malā’ al-Aʿlā): "When My servant mentions Me in an assembly, I mention him in an assembly better than theirs" (Hadith Qudsi). The higher assembly is superior.
    • Rebuttal: This compares the assembly of angels to the assembly of common people, not the assembly of prophets.

Philosophical Arguments for Angelic Superiority (The Philosophers):

1. Simplicity: Angels are simple, uncompounded entities. Humans are compounded (soul + body), making them more susceptible to non-existence. Simplicity is superior.
   • Rebuttal: Humans combine the spiritual (superior) and the corporeal (inferior). Therefore, the composite being (human) is superior to the purely spiritual (angel) or purely corporeal. The human soul is capable of mastering both realms, unlike angels who are engrossed in the spiritual realm.

2. Freedom from Desire: Angels are free from desires that lead to bloodshed, while humans are bound by them.
   • Rebuttal: Obedience amidst many obstacles (human desires) proves greater sincerity than obedience without obstacles (angels). Furthermore, angelic obedience does not conquer the devils of humanity (lusts), whereas human obedience does.

3. Actualization vs. Potentiality: Angels have actualized all their potential capabilities; humans still possess potentiality (e.g., the Prophet (PBUH) asking what will be done to him). Actualized perfection is superior.
   • Rebuttal: We do not concede they have actualized all potential. Their movement of the spheres might still be potentiality seeking actualization.

4. Eternity: Angels are eternally existent, while human souls are created and subject to change.
   • Rebuttal: This assumes the soul is created ex nihilo. Some philosophers believe souls are eternal and were only descended into bodies, making the human soul superior as it has experienced both realms.

5. Subtlety and Elevation: Angels are luminous, subtle, and elevated; bodies are dark, dense, and base. Light is superior to darkness.
   • Rebuttal: This judges based on material composition. True honor comes from submission to Allah, not material nature.

6. Knowledge and Action: Angels possess comprehensive, innate knowledge of the unseen and are constantly engaged in worship.
   • Rebuttal: Enjoyment of pleasure is greater after deprivation. Angels, constantly in bliss, may not experience the same intensity of pleasure as humans who attain it after struggling against bodily constraints (related to the Trust/Amanah, Q 33:72).

7. Power over Bodies: Angels have the power to move celestial bodies without fatigue.
   • Rebuttal: A powerful human soul might achieve this mastery over base matter.

8. Will: Angels' wills are directed purely toward good, guided by Allah's light. Human wills are conflicted.
   • Rebuttal: This implies angels are compelled, while humans choose. The choosing agent (human) is superior to the compelled agent (angel).

9. Cosmic Hierarchy: Angels are the spirits animating the celestial spheres, which are the source/origin (Mabda’) for the lower world's spirits. The origin is superior to the derived.
   • Rebuttal: This relies on denying bodily resurrection.

10. Prophetic Dependence: Prophets rely on angels for revelation and aid, proving angelic superiority.
    • Rebuttal: This only proves dependence in specific areas, not overall superiority in reward.

11. Rational Division: The rational division of living beings is: purely good (angels), purely evil (devils), or mixed (humans). The mixed entity is intermediate.
    • Rebuttal: This only proves humans are intermediate between beasts and angels, not that angels are superior in reward.

Arguments for the Superiority of Prophets/Adam over Angels (The First Group):

1. The Prostration: The prostration was to Adam, not merely towards him. Commanding the superior to show ultimate humility to the inferior is intellectually repulsive (unless Allah wills it for a higher purpose, like demonstrating obedience).

2. Caliphate: Adam was made Allah's Caliph on Earth (Q 38:26). This implies the highest rank near the King. Furthermore, everything in the heavens and earth was subjugated to humanity (Q 2:29, Q 45:13). Adam's station was so high that the world was created for his existence, and the Hereafter for his reward.

3. Knowledge: Adam knew the names that the angels did not (Q 2:33). The knowledgeable is superior to the ignorant (Q 39:9).
   • Rebuttal: Adam might have known only those specific names, while angels knew other things. Also, Muhammad (PBUH) is superior to Adam, yet he did not know all those specific names. Iblīs knew the consequence of eating from the tree, yet he was not superior to Adam.

4. Election: "Indeed, Allah chose Adam and Noah and the family of Abraham and the family of Imran over the worlds" (Q 3:33). "Worlds" (al-ʿālamīn) means all creation besides Allah.
   • Rebuttal: This is countered by the verse where Israelites were favored "over the worlds" (Q 2:47) at a time when Muhammad (PBUH) did not exist. However, Gabriel did exist when Adam was chosen, so this verse implies Adam was chosen over Gabriel.

5. Prophet Muhammad as Mercy to the Worlds: "And We have not sent you, [O Muhammad], except as a mercy to the worlds" (Q 21:107). Since angels are part of the worlds, the Prophet (PBUH) is a mercy to them, implying his superiority.

6. Human Worship is Harder: (See rebuttals under Angelic Superiority arguments 2 and 6). The difficulty of obedience amidst strong temptations (lust, hunger, ambition) merits greater reward.

7. The Composite Nature: Allah created angels as pure intellects without desire, beasts as pure desire without intellect, and humans combining both. Since humans surpass beasts due to intellect, they must surpass angels due to the combination of intellect and the struggle against desire.

8. Humans are Guarded: Angels are guardians, but humans are the guarded ones. The guarded is often considered more precious than the guardian.

9. The Mi'rāj (Ascension): Gabriel held the stirrup for Muhammad (PBUH) on the Buraq, indicating Muhammad's superiority. Gabriel stopped at a point, saying, "If I advanced a finger's breadth, I would be burned."

10. The Two Viziers: The Prophet (PBUH) said his viziers in heaven are Gabriel and Michael, and on earth, Abu Bakr and Umar. Since the King (Muhammad PBUH) is superior to his viziers, he is superior to the angels.

Rebuttal to Angelic Superiority Arguments (Summary):

• Prostration (Argument 1): If prostration was humility, it's fine. If it was to Adam, Allah's actions are not bound by human logic; He can command the superior to humble himself to the inferior to demonstrate absolute obedience.
• Caliphate (Argument 2): Adam was Caliph on Earth, not in the heavens.
• Knowledge (Argument 3): Knowledge quantity does not equal reward quantity.
• Mercy (Argument 5): Being a mercy to someone does not imply superiority over them.
• Difficulty of Worship (Argument 6): Sincerity is the measure, not difficulty.
• Composite Nature (Argument 7): This mixes categories without a unifying principle.
• Guardianship (Argument 8): The guarded is not always superior to the guardian.
• Mi'rāj/Viziers (Arguments 9 & 10): These are isolated incidents that do not establish general superiority in rank.

After Allah excepted Iblīs, He clarified his state: "He refused and was arrogant and became one of the disbelievers."

• Refusal (Abā): Implies refusal despite having the choice/ability.
• Arrogance (Istakbara): Implies the refusal was due to pride.
• Disbelief (Kāfirīn): Implies the refusal and arrogance culminated in disbelief.

Qāḍī (al-Bāqillānī) used this to refute the Jabrīs (Determinists) on several grounds:

1. If Iblīs couldn't perform the act, he couldn't be said to have refused it.
2. If he couldn't perform it, he couldn't be said to have been arrogant about not doing it.
3. He was called a Kāfir for an act he couldn't perform, which is unjust if his action was divinely created.

• Rebuttal to the Qāḍī: The core issue is whether Iblīs's action stemmed from his own intention or Allah's creation. If it was his intention, where did that intention come from? If it came from another intention, it leads to infinite regress. If it was uncaused, then the act was accidental, not subject to command or prohibition. If Allah created it, then the Qāḍī's critique applies to Allah Himself. The answer is that Allah does what He wills, and His actions are not subject to questioning (the answer of the Ahl al-Sunnah).

Two main views exist:

Opinion 1: Iblīs was a hypocrite/disbeliever from the start.

• This is supported by narrations suggesting a group of angels/Jinn refused the command initially, and Iblīs was among them.
• The argument from al-Muwaafāh (final state): Since his end was disbelief, and disbelief nullifies prior faith (as simultaneous reward and punishment are impossible), his initial state could not have been true faith.

Opinion 2: Iblīs was a believer, then he disbelieved. Scholars differed on interpreting "And he was (kāna) among the disbelievers":

1. In Allah's Foreknowledge: It means Allah knew from eternity that he would become a disbeliever. (Kāna relates to knowledge, not the known fact).
2. In Retrospect: After he disbelieved at a specific time, the statement applies retrospectively to that moment.
3. Meaning "Became": Kāna means ṣāra (became).

• Sub-issue 1: Was Iblīs the first to disbelieve? The majority say yes.
• Sub-issue 2: Does sin necessitate disbelief?
  • Our view (Sunni): A major sinner is still a believer.
  • Mu'tazila: He leaves faith but does not enter disbelief.
  • Khawārij: Every sin is disbelief. They use this verse as proof.
  • Rebuttal: If he was a disbeliever from the start (Opinion 1), the question is moot. If he was a believer, he became a disbeliever due to his arrogance and his belief that his rebellion was justified (Q 7:12, "I am better than him").

The majority hold that all angels were commanded, based on:

1. The plural form "angels" implies generality, reinforced by "all of them prostrated" (Q 53:6).
2. The exception of Iblīs implies everyone else was included.

Some deny this, suggesting only the angels of Earth were commanded, finding it too great a status for the highest angels to be commanded to prostrate to a human.

Philosophers interpret "angels" as spiritual substances, arguing it's impossible for celestial spirits to submit to human rational souls. They suggest the command was directed at the physical forces (quwā) within the human body, which are obedient to the rational soul.

Verse 34 (Continued): The Command to Dwell in Paradise

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

(And We said, "O Adam, dwell, you and your wife, in Paradise and eat from it freely as you both wish, but do not approach this tree, lest you become among the wrongdoers.")

This verse establishes Adam and his spouse's residence in Paradise with complete freedom to enjoy its bounty, except for one prohibition. The prohibition against approaching the tree was given to test their obedience and sincerity. Transgressing this boundary would constitute ẓulm (wrongdoing/injustice), meaning they would be unjust to themselves by forfeiting their high station.