Al-A'raf: (12-13) He said, "What prevented you..."

In this verse, there are several issues to consider:

Issue 1: Iblis's Affiliation with Angels

This verse indicates that when Allah commanded the angels to prostrate, the command included Iblis. The apparent meaning suggests Iblis was one of the angels. However, the evidence we previously presented indicates otherwise. As for the exception (referring to Iblis being excluded from the command), we have already addressed it in Surah Al-Baqarah.

Issue 2: The Meaning of "What prevented you from prostrating?"

The apparent meaning of the verse suggests Allah asked Iblis what prevented him from ceasing the act of prostration, which is not the intended meaning. The intent was to ask what prevented him from performing the prostration. This ambiguity leads to two main interpretations regarding the word {لا} (lā):

This is the famous view, held by Al-Kisa'i, Al-Farra', and Al-Zajjaj, among the majority. The meaning would be: "What prevented you from prostrating?" (i.e., the lā is extra). Examples of this usage in the Qur'an include:

• {لا أقسم بيوم القيامة} (I swear not by the Day of Resurrection) – meaning: I swear.
• {وحرام على قرية أهلكناها أنهم لا يرجعون} (And forbidden to the town which We destroyed is that they will not return) – meaning: that they will return.
• {لئلا يعلم أهل الكتاب} (So that the People of the Book may not know) – meaning: so that the People of the Book may know.

It is problematic to assert that any word in the Book of Allah is superfluous and without benefit. Based on this view, there are two ways to interpret the verse:

1. The meaning is: "What prevented you from refraining from prostrating?" This is an interrogative statement used for strong denunciation. It means: "What prevented you from not prostrating?" (i.e., there was nothing preventing you from not prostrating, implying you should have prostrated). This is like someone saying to an oppressor who struck him unjustly: "What prevented you from not striking me? Your religion? Your intellect? Your modesty?" The meaning is that none of these things existed, and yet you did not refrain from striking me.
2. Al-Qadi [Al-Baqillani] said: Allah mentioned the prevention but intended the motive (the dā'ī). It is as if He said: "What called you to not prostrate?" This is because opposing Allah's command is a grave matter worthy of astonishment, prompting an inquiry into the motive behind it.

Issue 3: The Command Implies Obligation (Wujūb)

Scholars use this verse as evidence that the imperative form (the command structure) implies obligation. They argue that Allah condemned Iblis for abandoning what He commanded. If the command did not imply obligation, then merely abandoning the commanded act would not warrant condemnation.

If they argue: Suppose this verse proves that that specific command implied obligation, why do you claim that all imperative forms imply obligation?

We reply: Allah's statement {ما منعك ألا تسجد إذ أمرتك} (What prevented you from prostrating when I commanded you?) implies that the condemnation is based solely on abandoning the command. This is because the phrase {إذ أمرتك} (when I commanded you) is mentioned in the context of providing the reason (causality). What is mentioned in {إذ أمرتك} is the command as a command, not as a specific command in a specific form. If this is the case, then abandoning the command as a command must necessitate condemnation, which proves that every command implies obligation. This is what we sought to establish.

Issue 4: The Command Implies Immediacy (Fawr)

Those who argue that the command implies immediate action use this verse as proof. They say Allah condemned Iblis for abandoning the prostration at that moment. If the command did not imply immediacy, he would not have deserved condemnation for delaying the prostration.

Issue 5: Iblis's Justification (The Root of His Doubt)

Allah's statement {ما منعك ألا تسجد} (What prevented you from prostrating?) sought the motive that led him to abandon the prostration. Allah recounts Iblis's response, where he stated that motive: {أنا خير منه خلقتني من نار وخلقته من طين} (I am better than him; You created me from fire and created him from clay).

The meaning is that Iblis said: I did not prostrate to Adam because I am superior to him. It is not permissible for the one who is superior to be commanded to serve the one who is inferior.

He then substantiated the first premise, {أنا خير منه} (I am better than him), by stating: {خلقتني من نار وخلقته من طين} (You created me from fire and created him from clay). Fire is superior to clay, and that which is created from the superior element must be superior. Thus, Iblis must be better than Adam.

Proof that Fire is superior to Clay:

1. Fire is an upper, subtle, light, hot, dry element, adjacent to the celestial essences. Clay is a dark, lower, dense, heavy, cold, dry element, far from celestial proximity.
2. Fire is powerful in action and effect, whereas earth only accepts and is affected. Action is more noble than reception.
3. Fire is conducive to the natural heat, which is the substance of life. Earthiness, coldness, and dryness are conducive to death. Life is nobler than death.
4. The ripening of fruits depends on heat.
5. The peak of growth in plants and the peak of perfection in animals occur during the time of maximum heat. Old age, conversely, is the time of coldness and dryness, corresponding to earthiness, making it the worst period of human life.

The proof that that which is created from the superior element is superior is self-evident, as the nobility of the origin necessitates the nobility of the derivative.

Proof that the nobler one cannot be commanded to serve the inferior one: It is established in reason that if someone commanded Abu Hanifa, Al-Shafi'i, and other great jurists to serve a jurist of lower rank, this would be deemed ugly by reason. This is the structure of Iblis's specious argument.

We say: This specious argument is composed of three premises:

1. Fire is superior to earth: We discussed this in Surah Al-Baqarah.
2. That whose material is superior is superior in form: This is the point of contention. Since nobility is a gift bestowed by Allah initially, the superiority of the material does not necessitate the superiority of the form. Do you not see that a disbeliever emerges from a believer, and light emerges from darkness, and vice versa? This shows that virtue is attained only through Allah's grace, not due to the virtue of the origin or essence.
3. Accountability (Taklīf) applies only after reaching the perfection of intellect. Therefore, what is considered is the final state, not the material of creation. Furthermore, virtue is based on deeds and what is connected to them, not the material itself. Do you not see that a believing Abyssinian is superior to a disbelieving Qurayshi?

Issue 6: Analogy (Qiyās) Cannot Override Explicit Text

Those who argue that analogy cannot specify the generality of a text use this verse as proof. They argue that if specifying the generality of a text by analogy were permissible, Iblis would not have deserved such severe condemnation and great reprimand. Since he did deserve it, it proves that specifying the generality of a text by analogy is impermissible.

The explanation of this necessity: Allah's command to the angels, {اسجدوا لآدم} (Prostrate to Adam), was a general address encompassing all angels. Iblis excluded himself from this generality by analogy: He was created from fire, and fire is nobler than clay; therefore, he is nobler than Adam. Consequently, the nobler one cannot be commanded to serve the inferior one. This rule is established in all similar cases, and analogy is nothing but this. Thus, Iblis did nothing in this incident except specify the generality of Allah's command to the angels {اسجدوا لآدم} by this analogy. If specifying the text by analogy were permissible, he would not have deserved condemnation for this action. Since he deserved severe condemnation, we know that specifying the text by analogy is impermissible.

Furthermore, the verse indicates the validity of this point in another way: When Iblis presented this analogy, Allah said: {فاهبط منها فما يكون لك أن تتكبر فيها} (So descend from it; it is not for you to be arrogant therein). Allah described Iblis as arrogant immediately after recounting the analogy that sought to specify the text. This implies that anyone who attempts to specify the generality of a text by analogy is acting arrogantly toward Allah. Since this verse shows that specifying the text by analogy constitutes arrogance toward Allah, and arrogance toward Allah necessitates severe punishment and expulsion from the ranks of the beloved into the ranks of the accursed, it is established that specifying the text by analogy is impermissible.

This is what Al-Wahidi narrated in Al-Basīṭ from Ibn Abbas, who said: "Obedience was more fitting for Iblis than analogy. He disobeyed his Lord and used analogy, and Iblis was the first to use analogy, thereby becoming an infidel through his analogy. Whoever applies analogy to religion based on his own opinion, Allah will associate him with Iblis." This summarizes the words Al-Wahidi narrated from Ibn Abbas.

If it is argued: The analogy that completely invalidates the text is false. But why do you claim that the analogy which specifies the text in some cases is false?

The rebuttal to this argument: If commanding someone created from fire to prostrate to someone created from earth is ugly, then commanding someone created from pure light (which is nobler than fire) to prostrate to someone created from earth would be even more fittingly ugly. This analogy would imply that commanding any of the angels to prostrate to Adam is ugly, thus completely negating the meaning of the text, which is false.

However, regarding the analogy that necessitates specifying the general meaning of the text, why do you claim it is false? This is a good question that has been raised regarding this methodology, and I have not seen anyone address it.

The answer can be given: The fact that someone is nobler than another necessitates the ugliness of commanding him to serve the most lowly if he is unwilling to submit to that service. However, if that noble one agrees to that service, it is not ugly, because he is not objecting to forfeiting his own right. The angels agreed to it, so there is no issue. Iblis, however, did not agree to forfeit this right, so his command to prostrate became ugly. This is a fitting analogy that necessitates specifying the text without completely nullifying or invalidating it. If specifying the text by analogy were permissible, he would not have deserved such great condemnation. Since he deserved this great condemnation, we know that this was only because specifying the text by analogy is impermissible. And Allah knows best.

Issue 7: The Speakers in the Dialogue

It is certain that the speaker of {ما منعك أن لا تسجد} (What prevented you from prostrating?) is Allah, because the subsequent phrase {إذ أمرتك} (when I commanded you) is only appropriate for Allah, the Glorified.

And the statement {خلقتني من نار} (You created me from fire) is certainly spoken by Iblis.

And the statement {قال فاهبط منها فما يكون لك أن تتكبر فيها فاخرج إنك من الصاغرين} (He said, "Then descend from it; it is not for you to be arrogant therein. So get out; indeed, you are of the debased") is certainly spoken by Allah the Exalted. A similar debate between Allah and Iblis is mentioned exhaustively in Surah Sad.

Given this, we note that no great Prophet (peace be upon them) had a conversation with Allah like the one Iblis had. Allah greatly honored Moses by speaking to him, saying: {ولما جاء موسى لميقاتنا وكلمه ربه} (And when Moses arrived at Our appointed time and his Lord spoke to him) and {وكلم الله موسى تكليما} (And Allah spoke to Moses directly). If this conversation implies great honor, how did Iblis attain it in the greatest manner? If it does not imply great honor, why did Allah mention it in the context of the complete honor bestowed upon Moses?

The Answer: Some scholars said that Allah addressed Iblis through an intermediary angel who conveyed the message: "What prevented you from prostrating?" They do not affirm that Allah spoke to Iblis directly. They argue that it is established that Allah does not address anyone other than the Prophets except through an intermediary. Others said that Allah did speak to Iblis directly, but in a manner of humiliation, evidenced by His statement: {فاخرج إنك من الصاغرين} (So get out; indeed, you are of the debased). In contrast, Allah spoke to Moses and the other Prophets in a manner of honor. Do you not see that Allah said to Moses: {وأنا اخترتك} (And I have chosen you) and {واصطنعتك لنفسي} (And I have selected you for Myself)? This is the height of honor.

Issue 8: The Meaning of "Descend" and "Arrogance"

{فاهبط منها} (So descend from it): Ibn Abbas said this means descending from Paradise, as they were in the Garden of Eden where Adam was created. Some Mu'tazilites said he was commanded to descend from the heaven. We have fully discussed this issue in Surah Al-Baqarah.

{فما يكون لك أن تتكبر فيها} (it is not for you to be arrogant therein): Ibn Abbas said this means that the inhabitants of the heavens are humble and submissive angels.

{فاخرج إنك من الصاغرين} (So get out; indeed, you are of the debased): Ṣāghirūn means humiliation/abasement. Al-Zajjaj said that Iblis sought arrogance, so Allah afflicted him with humiliation and abasement, as a reminder of the truth of the Prophet's saying: "Whoever humbles himself for Allah, Allah will raise him, and whoever is arrogant, Allah will abase him." Some said that because he displayed arrogance, he was clothed in humiliation. And Allah knows best.

The Continuation of the Dialogue

{قال أنظرني إلى يوم يبعثون * قال إنك من المنظرين * قال فبمآ أغويتنى لأقعدن لهم صراطك المستقيم * ثم لآتينهم من بين أيديهم ومن خلفهم وعن أيمانهم وعن شمآئلهم ولا تجد أكثرهم شاكرين}

(He said, "Reprieve me until the Day they are resurrected." He said, "Indeed, you are of those reprieved." [Iblis] said, "Because You have let me go astray, I will surely sit in wait for them on Your straight path. Then I will surely come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful.")