Surah Al-Baqarah 2:34
ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ
And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.
Tafsir of Al-Baqarah 2:34-36
Tafsir
Al-Kashshaf
Verse range: 2:34-36
Prostration (Sujud) Prostration to Allah, the Exalted, is an act of worship. Prostration to others is an act of honor, as the angels prostrated to Adam, and as Joseph’s brothers prostrated to him. It is permissible for the circumstances and times of this to differ.
Abu Ja‘far read lil-malā’ikati-sjudū (للملائكة اسجدوا) with a damma on the tā’ for the sake of assimilation (ittibā‘). It is not permissible to consume a grammatical vowel with an assimilation vowel except in weak dialects, such as their saying al-hamdu lillāhi (with a damma on the dāl).
"Except Iblis" This is a connected exception (*istithnā’ muttaṣil*). He was a single *jinn* among thousands of angels, submerged among them, so they were included in the statement: **"So they prostrated."** Then, he excepted one from them. It is also permissible to consider it a disconnected exception (*munqaṭi‘*).
"He refused" He abstained from what he was commanded to do.
"And was arrogant" He was arrogant regarding it.
"And he was of the disbelievers" He was of the kind of disbelieving *jinn* and their devils. Thus, he refused and was arrogant, as in the verse: **"He was of the jinn and disobeyed the command of his Lord"** (Al-Kahf: 50).
"Dwell" (*uskun*) *Suknā* (dwelling) comes from *sukūn* (stillness), as it is a form of remaining and settling.
"You" (*anta*) This is an emphasis for the hidden pronoun in *uskun* (dwell) so that the conjunction upon it may be valid.
"Abundantly" (*raghadan*) This is a description of the verbal noun, meaning: eat a wide, luxurious, and abundant eating.
"Wherever" (*ḥaythu*) This is for an indefinite place, meaning: any place in Paradise.
"You both wish" (*shi’tumā*) He permitted them to eat from Paradise in a manner of extreme expansion that removed any excuse, as He did not forbid them from some food or some places containing the food of Paradise. Thus, no excuse remained for them to eat from one tree among the countless trees. It is said the tree was wheat, a grapevine, or a fig tree. It is read *wa-lā taqrabā* (do not approach) with a *kasra* on the *tā’*, and *hādhi* (this), and *shajarah* (tree) with a *kasra* on the *shīn*, and *shīrah* with a *kasra* on the *shīn* and *yā’*. Abu ‘Amr disliked this and said, "The barbarians of Mecca and its Sudanese read it this way."
"Of the wrongdoers" Of those who wronged themselves by disobeying Allah.
"Then you both would be" This is in the jussive mood, conjoined to *taqrabā* (approach), or in the accusative as a response to the prohibition.
"From it" (*‘anhā*) The pronoun refers to the tree. Meaning: Satan caused them to slip because of it. The reality is that Satan caused their slip *from* it. This *‘an* (from) is like the one in His saying: **"And I did not do it of my own command"** (Al-Kahf: 82), and the saying: "They forbid from eating and from drinking."
It is also said: fa-azallahumā (he caused them to slip) from Paradise, meaning he caused them to depart from it and distanced them, just as you say, "He slipped (zalla) from his rank," or "That thing slipped from me," meaning it went away from you. It is also read fa-azālahumā (he caused them to depart).
"From that which they were in" From the bliss and honor, or from Paradise if the pronoun in *‘anhā* refers to the tree. ‘Abdullah read: *fa-waswasa lahumā ash-shayṭānu ‘anhā* (Satan whispered to them about it). This is proof that the pronoun refers to the tree, for the meaning is that his whispering originated *from* it.
If you ask: How did he reach them to cause them to slip and whisper to them after it was said to him: "Get out of it, for you are rejected" (Ṣād: 77)? I say: It is permissible that he was prevented from entering it in the manner of proximity and honor, like the angels, but it does not prevent him from entering for the purpose of whispering as a trial for Adam and Eve. It is said he would approach from the sky and speak to them. It is also said he stood at the gate and called out. It is narrated that he wanted to enter, but the guards prevented him, so he entered into the mouth of a snake until it entered with him while they were unaware.
"Get down" (*ihbiṭū*) This is an address to Adam, Eve, and Iblis—and it is said, the snake. The correct view is that it is for Adam and Eve, and the intent is them and their descendants. Because they were the origin of humanity and its branches, they were treated as if they were all of humanity. The proof is His saying: **"He said, 'Get down from it, all of you, some of you an enemy to others'"** (Ṭā-Hā: 123). This is also indicated by His saying: **"Whoever follows My guidance, there will be no fear concerning them, nor will they grieve. But those who disbelieve and deny Our signs, those are the companions of the Fire; they will abide therein eternally."** This is a ruling that encompasses all people.
The meaning of "some of you to others" is the enmity, envy, and leading astray that people have toward one another. Hubūṭ (descent) is the descent to the earth. Mustaqarr is a place of settling or a settling. Matā‘ is enjoyment of life. To a time means until the Day of Resurrection, and it is said, until death.