2-30 And when thy Lord said to the angels, I am going to place a ruler in the earth,a they said: Wilt Thou place in it such as make mischief in it and shed blood?b And we celebrate Thy praise and extol Thy holiness.c He said: Surely I know what you know not.d
وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰٓٮِٕكَةِ إِنِّى جَاعِلٌ۬ فِى ٱلۡأَرۡضِ خَلِيفَةً۬ۖ قَالُوٓاْ أَتَجۡعَلُ فِيہَا مَن يُفۡسِدُ فِيہَا وَيَسۡفِكُ ٱلدِّمَآءَ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِكَ وَنُقَدِّسُ لَكَۖ قَالَ إِنِّىٓ أَعۡلَمُ مَا لَا تَعۡلَمُونَ (٣٠)
2-30a: قَالَ – قول The Quran Dictionary states (Al-Mufradat fi Gharib al-Quran) that قول means speech i.e. the spoken word and also what is contemplated in the heart prior to its expression as in وَيَقُولُونَ فِىٓ أَنفُسِہِمۡ لَوۡلَا يُعَذِّبُنَا ٱللَّهُ (…and say within themselves: Why does not Allah punish us for what we say?) (58:8). Further the word قول also means belief. Additionally, when a thing gives evidence, it is also called قول , as in the example: امتلاء الحوض و قال قطنی (the tank was full and it said ‘no more for me’.) A verse in the Quran states: قَالَتَآ أَتَيۡنَا طَآٮِٕعِينَ (They both said: We come willingly) (41:11). Raghib states that this occurred because of Allah’s control and not because of a spoken command. The same explanation applies to: قُلۡنَا يَـٰنَارُ كُونِى بَرۡدً۬ا وَسَلَـٰمًا عَلَىٰٓ إِبۡرَٲهِيمَ (We said: O fire be coolness and peace for Abraham) (21:69). Ibn Kathir states that the word قول is used by Arabs for all kind of actions, even where there are no spoken words. Some examples of such use are: قال بیدہ (caught) قال برجله (left or went away) قالت له العینان (the eyes signaled) قال بالماء علیٰ یده (poured water on the hands) قال بثوبهٖ (lifted the dress). In the Hadith, قال is used in the sense of rested, came forward, inclined towards, beat, and overcame.
Allah’s قول or command is different for humans, from angels, from animals and from the earth and heavenly objects. Even communication with men takes many different forms. Allah communicates by putting certain things in human’s nature as is His behest, while to another He provides guidance through the person’s intellect and that قول too is His قول . The revelation to Prophets is of a different hue. Sometimes, He commands through dreams and revelations. How He commands the rest of creation is beyond the understanding of men because it is outside of human experience. Likewise, the manner of their submissions to God defy human intellect.
مَلَـٰٓٮِٕكَةِ : It is the plural of ملأك whose other form is ملك and its root is ألك and الوکة is in the meaning of messengership so that مَلَك is in the meaning of messenger or it is derived fromمِلك .
Existence of angels: Angels are ethereal beings that are invisible to the eyes, and act as Allah’s messengers, that is, as His intermediaries. Some Muslims have gravitated to the view that it is some force or power that is referred to as “angel,” and have gone to the extent of considering prophethood to be an angel or power named Gabriel. According to this creed, one would also believe that Divine revelation must be an internal voice of a person, and not an external phenomenon. Although, in the Quran, only one type of Divine revelation an idea put into the heart of a person by Allah. Another type is مِن وَرَآىِٕ حِجَابٍ (from behind a veil) (42:51) and a third form is the one in which Allah sends His messenger (Gabriel) to deliver His message. The idea that revelation is merely an inner voice is totally incompatible with this third form of communication. And if revelation is not an inner voice but an external phenomenon, then ملك or angel cannot be the name of a human force or a force of nature. The fact is that angels are those intermediaries that become the means of bringing the powers of nature or of humans into action. They control these forces to a certain extent. An analogy may help to clarify this role of the angels further. The physical powers of humans require an external medium to operate, without which they cannot function. For example, humans have eye for the power to see, but without light, this power does not work. Humans have the power to listen, but without air, this power does not function. Similarly, in the world that is concealed to the human eye (i.e. the spiritual world), there is a need for a concealed intermediary to activate the hidden powers. These intermediaries either prompt humans to goodness and are called angels ( ملك ) or incite the power of evil and are called devils (جنّ ) or Satan (شیاطین )۔ It is for this reason that the creation of angels (ملك) is said to be from light and that of the devil (جنّ) from fire. In addition to this, there is evidence from the greatest, righteous persons of this world that angels are distinct beings. Those who believe that there are prompters of acts of goodness, whom we call angels, are those in whom qualities of goodness take birth, while philosophers who do not believe so, do not benefit from the prompts of goodness. This phenomenon provides practical evidence to support the reasoning that angels are separate beings.
خَلِيفَةً – is derived from خلف which means coming after. And خلافة means to be a vicegerent for someone, or to officiate on account of the absence of someone, or to succeed someone on account of his death or unfitness. Sometimes, the word viceregent is used just to honor a person. It is in this sense that Allah has called saintly persons who are near to Him as His vicegerents (R).
The progeny of Adam is vicegerent: Commentators have mostly preferred to interpret viceregent as meaning the progeny of Adam and not Adam himself. Firstly, because there is a mention of shedding blood in the text that follows and that points clearly to the human generation and not to Adam, and secondly because Quran refers to the human generation as viceregent: هُوَ ٱلَّذِى جَعَلَڪُمۡ خَلَـٰٓٮِٕفَ ٱلۡأَرۡضِ (He it is who made you successors in the land) (6:165) and وَيَجۡعَلُڪُمۡ خُلَفَآءَ ٱلۡأَرۡضِ (…and will make you successors in the earth) (27:62). The viceregency of Allah is that man has been bestowed a portion from the knowledge and power of Allah.
The need for prophethood: This chapter mentions the eminence of mankind and indicates that physically man can achieve this premier position, but morally and spiritually he cannot achieve excellence without revelation from Allah. In this way, the eminence of mankind was made dependent on the institution of prophets.
The meaning of the viceregency of man: In the first part of the verse, Allah makes a statement to the angels. Because angels are the executors of Divine purpose, the object of the statement is to manifest Allah’s intention. The intention is that a creation of Allah should be His viceregent on earth. This creation is mankind as is mentioned later and as stated inإِنِّى خَـٰلِقُۢ بَشَرً۬ (I am going to create a mortal) (15:28). The meaning of man being a viceregent of Allah is that he will get a portion from the knowledge and power of Allah. Accordingly, these two things are mentioned in what follows. The grant of knowledge to man is stated in عَلَّمَ ءَادَمَ ٱلۡأَسۡمَآءَ (He taught Adam all the names) (2:31) and secondly the grant of a portion of His power to man is manifested by commanding the angels to be submissive to Adam. In another portion of the Quran it is stated: سَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ جَمِيعً۬ا مِّنۡهُ (He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth) (45:13). There are many powers in nature; they cannot dominate one another but man can rule all of them. This is the reason why man is even more eminent than angels.
2:30 b: يَسۡفِكُ – سفك means spilling something that is fluid (R), and the word is generally used to describe spilling of blood or to shedding of tears (RM).
ٱلدِّمَآءَ – It is the plural of دَمۡ which means blood.
Angel’s mention of mischief: The mention of mischief by the angels is not by way of counsel because their role is not to counsel. God creates what He pleases as clearly stated in یخلق ما یشاء . It is also not by way of an objection as apparent from the Quranic statement: یفعلون ما یؤمرون (They do as they are commanded). The angels, therefore, can neither counsel nor object. They are how God’s commands are carried out. When God desires a thing to be done, the angels carry it out. What then is the meaning of their statement? The statement of the angels does not carry the same meaning as a similar statement by humans. The statement of the angels is merely meant to bring to light the reality that humans will cause mischief and bloodshed. An alternate meaning could be: Is a ruler required because there would be people on earth who would create mischief.
Two questions need to be addressed here:
- Why did the angels say what they said? The answer is that the eminence of man was to manifest itself by degrees over time, but mischief and bloodshed would manifest much earlier.
- How did the angels know about the bloodshed and mischief that humans will cause even before humans were created? If the alternate meaning is adopted [i.e. Is a ruler required because there would be people on earth who would create mischief. This response is in the form of a question.], then the question becomes invalid and does not warrant an answer. If the first meaning is adopted [i.e. the angels were simply stating a reality], then there are two explanations. Firstly, God has always been creating and [the angels may have experienced this from] some earlier creation that may have passed away. Secondly, the viceregent was to rule over opposing forces and this was not possible unless there were opposing forces in his nature. The natural consequence of the presence of opposing forces in a creation is bloodshed and mischief.
In any case, the dialog of the angels is meant to impress upon humans the eminent purpose of their creation, and how they are abandoning that objective by shedding blood and creating mischief.
2:30 c: نُسَبِّحُ – تسبیح is derived from سبح which means to pass swiftly through water and air as in: كُلٌّ۬ فِى فَلَكٍ۬ يَسۡبَحُونَ (…all float on in an orbit) (36:40). This word has also been used for going through an action swiftly as in: إِنَّ لَكَ فِى ٱلنَّہَارِ سَبۡحً۬ا طَوِيلاً۬ (Truly thou hast by day prolonged occupation) (73:7). تسبیح means to get through the worship of Allah swiftly i.e. purification by Allah (R) and to speak of purification from blemishes. سُبۡحَانَ is derived from it and سبحانك means you are free from blemish. بحمدك is added to state that His Being is not only free from blemishes, but is deserving of praise because of bestowing favors.
نُقَدِّسُ لَكَ – قُدس means pure and holy, and تقدیس means purification (LA). Some have described the meaning of نُقَدِّسُ لَك as we keep ourselves and those who follow you pure for you (LA). But القدوس is one of the attributes of Allah.
The difference between تسبیح and تقدیس : تسبیح and تقدیس occur both with the relative pronoun ‘for’ (the Arabic ل ) and without it. The meaning is that we assign all purity to you. The تسبیح or glorification of Allah is for the perfection of His Being i.e. He is not confined by a body and there is none like Him and تقدیس is His perfection of attributes and actions. The use of تسبیح and تقدیس in the reply of the angels is meant to convey the fact that their response is not meant by way of an objection because His Being and His attributes are free of any defects or flaws.
2:30d: أَعۡلَمُ مَا لَا تَعۡلَمُونَ – means that humans have excellences whose knowledge has not been imparted to the angels and those excellences are yet to be manifested.
2-31 And He taught Adam all the names,a then presented them to the angels; He said: Tell Me the names of those if you are right.b
وَعَلَّمَ ءَادَمَ ٱلۡأَسۡمَآءَ كُلَّهَا ثُمَّ عَرَضَہُمۡ عَلَى ٱلۡمَلَـٰٓٮِٕكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسۡمَآءِ هَـٰٓؤُلَآءِ إِن كُنتُمۡ صَـٰدِقِينَ (٣١)
2:31a : ادَمَ – is the proper name for the first man but sometimes the name of a remote ancestor is used to include not just him but also his progeny. It is humans that are meant here because knowledge was given not only to Adam but to the whole human race. Imam Raghib says that Adam means excellence and he was so called because he was bestowed with knowledge and wisdom, which is referred in another place as being the spirit (روح) and was given excellence over the rest of the creation. Another explanation for the name Adam is that man is a composite of many different factors and faculties and اُدۡمَه has in its meaning تَخۡلیط which means to mix as in the Quranic words أَمۡشَاجٍ۬ نَّبۡتَلِيهِ (…mixed, to try him) (76:2). In a hadith giving advice that plans should be examined, the reason given is یؤدم بینکم which has been explained by Ibn Kathir as meaning, “so that there should be love and harmony amongst you.”
ٱلۡأَسۡمَآءَ – is the plural of اسم for which see 1:1a. The commentary on this verse in the Hadith of Bukhari, cites the hadith of intercession, in which the term و علمك اسماء کل شئ that is, Allah taught Adam the names of everything, is used. So ٱلۡأَسۡمَآءَ كُلَّهَا means the names of everything, or the attributes of everything i.e. the qualities of everything. Imam Raghib states that by ٱلۡأَسۡمَآءَ here is meant words, simple and compound meanings. He then goes on to say that simply knowing the name of something in a language is not very helpful unless the mind simultaneously recalls with it the picture of that thing. So, knowing the name of a thing is just a sound unless one has real knowledge of it. Some have taken ٱلۡأَسۡمَآءَ كُلَّهَا to mean the names of the angels and some have taken it to mean the progeny of Adam (IJ).
The children of Adam and the knowledge of names: As has been mentioned above, Adam includes the children of Adam or mankind. It is obvious that in: خَلَقَ ٱلۡإِنسَـٰنَ (٣) عَلَّمَهُ ٱلۡبَيَانَ (He created man. Taught him expression) (55:3-4) the reference is to all humanity and not just Adam because expression has been taught to the whole of mankind. Hence the names of things and the knowledge of their properties has been imparted generally to everyone. This concept cannot be objected to on the grounds that knowledge of things is learnt gradually over time [because the knowledge is still being imparted by God].
Imparting of knowledge to man by God: The faculties that God has created within man to acquire knowledge is tantamount to teaching him that knowledge. The fact that Allah has imparted different properties to things and at the same time given man the ability to comprehend them, is giving knowledge, even if the need to strive for it remains. In an analogous manner, God’s provision of sustenance to man is that God has created the means to generate sustenance and given man the ability to exploit these means. In the Quran, the use of learning and knowledge has been used in this sense, as for example in the statement:عَلَّمَ بِٱلۡقَلَمِ (…taught by the pen) (96:4). The knowledge that is gained with use of the pen is learnt incrementally through striving, but Allah has imputed the imparting of that knowledge to Himself. Similarly, it is stated about the scribe that he should write: ڪَمَا عَلَّمَهُ ٱللَّهُ (…as Allah has taught him) (2:282)– although the scribe learns to write as a result of his own effort. In the same vein, it is stated about the training given to hunting dogs: تُعَلِّمُونَہُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُۖ (…you teach them of what Allah has taught you) (5:4), that is, this training is part of the knowledge that Allah has given you. It is obvious from this example that the whole human race is included in: ادَمَ ٱلۡأَسۡمَآءَ كُلَّهَا because Allah has created in them the ability to recognize the nature and properties of things.
Knowledge of the properties of things: The commentary of Baidawi states that Allah created man with a variety of abilities, including the ability to rationally investigate matters that require an understanding of things and ideas – plausible, or imaginary, and gave him the intelligence to understand the nature and property of matter, the competence to frame the rules of business and industry and the competence to make and run appliances.
2:31b: عَرَضَہُمۡ – The personal pronoun [them in presented them] refers to things as is obvious from the words that follow: بِأَسۡمَآءِ هَـٰٓؤُلَآءِ (the names of those). The personal pronoun is masculine because of politeness or because those with intelligence have a superiority among them (RM).
Presenting things to the angels: Presenting things to the angels means visualization of things in their heart or the expression is used as an example (RM).
أَنۢبِـُٔونِى – انباء – is derived from نباء which means information that will result in great benefit; from which knowledge will be gained or a conjecture overcome (R). The use of this word denotes that the information about the names will lead to some great benefit.
The indication in أَنۢبِـُٔونِى: Allah’s saying, “Tell Me the names” is to show the submissiveness of the angels, and to show they lack knowledge of the attributes and properties of objects. Thus, the purpose is to manifest a particular state of affair, and the use of this form of dialog has been explained above.
إِن كُنتُمۡ صَـٰدِقِينَ: صدق (truth) is the opposite of کذب) ) falsehood. Being truthful here refers to a rightful response to the query indicated in “Tell me”. Since the angels are not audacious enough to respond on the basis of conjectures, they must truthfully respond if they are familiar with the properties of things. Another interpretation is that if اِنۡ (if) is taken to mean اِذۡ (when) then the meaning can be, “When you only speak the truth and what is right, then tell Me whether you know about the peculiarities of these objects.” Ibn Abbas gives another interpretation of this statement, which is: The angels believed that Allah would not create another creation more knowledgeable and superior, so Allah informed them of the incorrectness of their thinking. And صدق can also be used to mean صَوَاب (right; correct) just like کذب (to lie) sometimes means خطا (error; mistake). The meaning can be: “If you are correct in your opinion that he will create mischief and shed blood, the purport is not to contradict this but to draw attention to his excellences”.
2-32 They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us. Surely Thou art the Knowing, the Wise.a
قَالُواْ سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ (٣٢)
2:32a. ٱلۡحَكِيمُ – حَکَم means to stop someone for reformation, and حِکمة when used for Allah means His infinite knowledge and His creation of things with a definite purpose. When used for humans, it means ability to understand and doing of good deeds (R). And among the attributes of Allah is الحکیم which means one with the most perfect wisdom.
Angels and knowledge of the properties of things: The angels admit that they do not know the properties of things. And سُبۡحَـٰنَكَ is repeated before the angel’s reply, to show that their statement is not an objection against Allah for not granting them this knowledge. Their reply ends with ٱلۡعَلِيمُ ٱلۡحَكِيمُ to express that only Allah has perfect knowledge and He, in His wisdom, grants from His knowledge, to whomever He desires, whatever knowledge He wants. That angels, His intermediaries, are not granted knowledge of the properties of things is also part of His wisdom because as intermediaries, they do not require such knowledge.
2-33 He said: O Adam, inform them of their names. So when he informed them of their names, He said: Did I not say to you that I know what is unseen in the heavens and the earth? And I know what you manifest and what you hide.a
قَالَ يَـٰٓـَٔادَمُ أَنۢبِئۡهُم بِأَسۡمَآٮِٕہِمۡۖ فَلَمَّآ أَنۢبَأَهُم بِأَسۡمَآٮِٕہِمۡ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّىٓ أَعۡلَمُ غَيۡبَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَأَعۡلَمُ مَا تُبۡدُونَ وَمَا كُنتُمۡ تَكۡتُمُونَ (٣٣)
2:33a Adam informing the angels of names does not mean that Adam is giving the angels knowledge that Allah had not. Imparting knowledge is through a human being’s actions. Human beings use of materials (for work and to manipulate the environment) manifests knowledge over things because it is only with knowledge of the qualities of materials that they can be put to use.
مَا تُبۡدُونَ وَمَا كُنتُمۡ تَكۡتُمُونَ – کَتَمَ means to hide but کَتۡم is also spoken for a thing not clearly apparent through actions. Thus, in the context of stingy people, the Quran states: وَيَڪۡتُمُونَ مَآ ءَاتَٮٰهُمُ ٱللَّهُ مِن فَضۡلِهِ (…and hide that which Allah has given them out of His grace.) (4:37)– this is explained by Imam Raghib as being ungrateful for the favors of Allah. Similarly, in another place the Quran states: لَا يَكۡتُمُونَ ٱللَّهَ حَدِيثً۬ا (…they can hide no fact from Allah) (4:42) where the meaning of “they cannot hide” is that they will be exposed practically. So, مَا تُبۡدُونَ are those things that the angels manifested i.e. the commitment of mischief and bloodshed by men.
What is meant by what the angels hide? By وَمَا كُنتُمۡ تَكۡتُمُونَ (…and what you hide) is meant the fact that was hidden from the angels—the knowledge human’s have, their excellences, and that gaining this knowledge ewas their purpose. This is the answer to أَتَجۡعَلُ فِيہَا (Wilt Thou place in it…) which effectively asked for the wisdom of creating man and placing him on earth.
The rational for giving man authority over the forces of nature: This subject is emphasized to clarify that man has been granted more knowledge and excellence than the beings who are given control over the forces of nature, that is, the angels. Man should not, therefore, bow to the forces of nature but instead should try to control them.
2-34 And when We said to the angels, Be submissive to Adam, they submitted, but Iblis (did not).b He refused and was proud, and he was one of the disbelievers.c
وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ ( ٣٤ )
2-34a Submission and control: سَجَدَ – ٱسۡجُدُواْ – The meaning of سُجُود is to bow and be submissive and it is used in the sense of humility and worship of Allah. This submission takes place in two ways. Firstly, by prostration, which is specific to humans, and secondly by the submission to the creator of every created thing, including humans, animals, and vegetables (R). Imam Raghib has explained the meaning of ٱسۡجُدُواْ لِأَدَمَ in two ways. First, that Adam was positioned towards the Qibla and the command was given to prostrate to Allah. Second, that the angels were commanded to be obedient to Adam and to motivate him and his progeny to virtuous deeds.
The literary meaning of سجدہ: In religious terminology, سجدہ is the name of that special position in worship when the forehead is placed on the ground. It is not permissible to prostrate to anyone but God. In this verse, the word سجدہ has been used in its literary sense, that is, in the sense of obedience or submission as in the following verse of a poet: قلنا له اسجد للیلی د
The meaning of submission by the angels: The knowledge of names, or, ability to learn and gain knowledge is the first excellence of Adam (man). The second excellence of Adam is that the angels are commanded to be submissive to Adam. Because angels are the beings that control the forces of nature, the submission of angels means authority over the world. In the same vein, it is stated in another place: وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ جَمِيعً۬ا مِّنۡهُ (And He has made subservient to you whatever is in the heavens and whatever is in the earth, all from Himself (45:13). The meaning here is also that man is endowed the ability to harness all the forces of nature for his benefit. This is the same meaning that Badawi has written. اوالتذ لیل والا نقیاد بالسعی فی تحصیل ما ینوط به معاشہم و یتم به کما لہم , which means that the angels bow down and become obedient, and humans, by striving can achieve things necessary for survival and further for the excellence [for which he was created]. The use of the plural form indicates that Adam includes the progeny of Adam as in: وَلَقَدۡ خَلَقۡنَـٰڪُمۡ ثُمَّ صَوَّرۡنَـٰكُمۡ ثُمَّ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُو اْ لِأَدَمَ (And We indeed created you, then We fashioned you, then We said to the angels: Make submission to Adam. (7:11). Thus, for every human it is as it was for the first human.
2:34b: إِلَّآ – إِلَّآ in some cases disunites that from which the exception is made, and the statement which follows is, therefore, a new statement altogether cut off from the first. The real purpose of the word is to make a distinction between the statement preceding the word, and the statement that follows.
إِبۡلِيسَ – It is derived from بلس and ابلاس is that grief i.e. sorrow that is born out of despair (R) as in: يُبۡلِسُ ٱلۡمُجۡرِمُونَ (the guilty will despair) (30:12). Iblis is called Iblis because he despairs of the mercy of God. One of the hadith states: الم ترالجن و ابلاسھا. The Quran states that Iblis is not from elevated beings of light but he is from the jinn, or the beings of fire as stated in: كَانَ مِنَ ٱلۡجِنِّ (he was of the jinn (18:50). There are many tales that have found their way into some Quranic commentaries based on hearsay from Jewish sources. One tale is that Iblis was from the angels and dominated the other angels in his knowledge, and what he did with the countenance of Adam. Ibn Kathir points out one such tale and states that many Israeli tales have been woven into this that are not the narrations of the Prophet’s companions.
Iblis and Satan: Iblis has also been called Satan. As long as he despairs of the mercy of God, he is called Iblis and when he allures others to do things which remove them further off from Divine mercy, he is called Satan. This distinction is in accordance with the literary meanings because Iblis is he who despairs of the mercy of Allah for himself and Satan or شیطان is derived from شطن meaning بُعد (remote) i.e. one who drives others further from the mercy of Allah.
Iblis and evil impulses: Some people have taken Iblis to mean evil impulses. Sir Syed was a proponent of this view. In support of this view, he cites the statement of a sage from Sharah Fusus [a book by Shaykh Muhuyyud Din ibn Arabi] tha tin the opinion of some people Iblis is the name of a ubiquitous evil power that pervades the universe and the evil impulses generated in the brain of a person are a component of it. In our opinion, just as it is wrong to consider angels as merely universal forces or a force in an individual, it is erroneous to consider Iblis and his offspring as merely a human force. In fact, just as angels are a being, Iblis and his offspring are also a separate beings and they have been called jinn because they are hidden from the eye. In summary, there is associated with every individual two beings, one that we call angles who motivate higher forces or the inclination to do good [and for the other see below].
Devils are the motivators of evil: The other that we call jinn or devils (شیاطین) who are associated with animal passions and motivate evil inclinations. There is a set of desires in a person that are called base or inferior desires because they are associated with the inferior worldly life and another set that is associated with morals and spirituality and which raise a person to a higher level. It necessary for both these desires to be present in man. The inferior desires are required because the earthly life is the gauntlet in which the development of a human must occur but the angelic desires are needed for the initiation of this development.
Why was Satan created: To question why God created Satan is tantamount to asking why God gave this earthly life to man. It is only through animal (physical) life that man can develop spiritual life. For this reason a hadith states: ان الشیطان یجری من بنی اٰدم مجری الدم (Satan flows through the human being like the flowing of blood). That is, Satan is associated with a human’s animal life.
Creation from light and creation from fire: The creation of angels from light and jinn from fire is a pointer towards the same philosophy. By following the prompting of the angels, humans develop spiritual light. ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ (Allah is the friend of those who believe – He brings them out of darkness into light. And those who disbelieve, their friends are the devils who take them out of light into darkness) (2:257). The fire that has no light is just smoke and smoke stands for darkness.
2:34c: أَبَىٰ – اِباء is an emphatic prohibition, that is, to strictly prohibit or to strictly reject (R).
ٱسۡتَكۡبَرَ – Is derived from کِبۡر and is that condition of a person where he is very proud of himself and considers himself superior to others. The most significant اتِکَبُّر (pride) is to refrain from accepting the truth. اسۡتِکۡبَار (Pride) is of two types. The first is when a person resolves and desires to make himself better and if he does that at a time and place that is appropriate, it is praiseworthy and a good thing. The second is when a person develops a superiority complex and pretends to be what he is not; then it is blameworthy. It is in this second sense that this word is used in the Quran. (R). And تَکَبُّر is also been used in two ways. First, when the good qualities of someone far exceed those of others; it is in this sense that المُتَکَبّر is one of the attributes of Allah. The second is acts superior to appear important, and this is blameworthy. (R).
If the command given was to the angels to be submissive, how does Iblis factor into it? The ability to discriminate between good and bad requires that humans be endowed with two kinds of powers, a superior angelic power, and an inferior animal power.
Command to Satan to submit: Just as the angels motivate a human’s superior angelic powers, similarly devils are the motivators of the inferior animal powers. When the superior beings were commanded to submit to man, the inferior beings automatically fall within the ambit of this order. Satan has not been ordered directly anywhere in the Quran to submit but in one place the word used to address Satan is إِذۡ أَمَرۡتُكَ (when I commanded thee) (7:12) which shows that by virtue of being an inferior being, he was included in the command given to the superior beings.
Iblis’ refusal to submit: Most commentators concede the submission of angels to mean they will assist in the development of human beings’ souls. Similarly, the refusal of Iblis to submit means that he will be a hindrance in a person’s development; he does so by instigating the animal instincts or the evil commanding self (nafs-e-ammara). This instigation does not stop until a person makes his soul completely obedient, and his animal instincts are moderated so that he never uses them in any inopportune way.
Submission of Iblis: When the Holy Prophet remarked that Satan flows through the human being like the flowing of blood [Sahih Muslim], the Companions asked him: O Messenger of Allah, in you too? He replied: yes, but Allah helped me with him, and he became obedient to me. The first stage of a person’s excellence is when he makes Satan submit to him, so that his animal self and his evil commanding soul do not become a hindrance in his development. Satan has been called من الکافرین (of the disbelievers) because he attempts to hides the blessings of the angelic attributes that Allah has bestowed upon man. One of the meaning of کفر is to cover, hide, conceal.
2-35 And We said: O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous (food) wherever you wish,a and approach not this tree, lest you be of the unjust.b
وَقُلۡنَا يَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (٣٥)
2:35a: ٱسۡكُنۡ – The dictionary meaning of سُکوُن is to lose the ability to move, or for motion to cease, and it is a declaration (T). Accordingly, mental peace from an absence of mental agitation is also spoken of as سُکوُن .
The third stage in the creation of Adam: In the first stage, Adam is given knowledge, in the second stage he is given power by the angels submitting to him, and the third stage is for him to receive the garden, that is, a life of comfort and ease. At this stage, Adam’s wife is also included with him, which tells us that although knowledge and power can be obtained singlehandedly, a life of ease and comfort cannot be obtained as a single being.
Spouses in paradise: Accordingly, in another place in the Quran it is stated: خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا (He created mates for you from yourselves that you might find quiet of mind in them) (30:21). This is the reason why there is also a mention of spouses in the garden of the Hereafter. Contending this idea implies that there will not be quite of mind there.
First garden of Adam: Is the first garden the paradise which is promised as the result of righteous actions? It is obvious that it is not, because the paradise granted after death is one from which one is never expelled. وَمَا هُم مِّنۡہَا بِمُخۡرَجِينَ (nor will they be ejected therefrom) (15:48). Adam, however, was expelled from the garden mentioned in this verse. This garden, therefore, is a garden of this life. Commentators accept this idea. The description of the first garden as given here is: And eat from it a plenteous (food) wherever you wish. The description is further expounded in Surah Ta-Ha: Surely it is granted to thee therein that thou art not hungry, nor naked. And that thou art not thirsty therein, nor exposed to the sun’s heat. (20:118-119). From a physical standpoint, this garden is given to a person in the form of resources that Allah creates which enable him to fulfill his need for food, drink, water, and shelter. These are the four necessities that become available to man through striving. The meaning is therefore clear. The resources are made available in the earth and a human is endowed with the power to use them to fulfill his needs, or in other words makes the angels submit to him. As his knowledge increases, so does his power, and with it there is an incremental increase in the sources of his pleasure.
The garden of spiritual peace: It is obvious that food, drink, clothes, and shelter are not enough to give comfort, pleasure, and peace. Spiritual peace is also required, and in fact that is the real paradise. Even if one has all the provisions of food and drink but one’s heart is not at peace, then these provisions give no pleasure. If one’s heart is at peace, he can bear deprivation of food and drink, and other difficulties joyfully. Undoubtedly, food and drink are also required and there is mention providing these as well, but the real garden in this life where one finds peace is a spiritual garden i.e. a heart that is at rest. It is obvious that spiritual peace or a heart at rest can only exist if a person does not commit sin. The moment sin is committed, contentment and peace disappear. Thus, the spiritual garden is for a person to remain in a state of sinlessness. Allah has granted this state to everyone as all babies are born sinless. Therefore, He has given the garden to everyone and cautioned not to waste it. وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا (And whoever turns away from My reminder, for him is surely a straitened life) (20:124). The straitened life here refers to the loss of spiritual peace. Can one say this narration is taken from Christianity when the foundation of this narration rests on the nature of humans being sinless? The same incident in Christian belief is evidence that a human is born a sinner.
2:35b: ٱلشَّجَرَةَ – شَجَر or شَجَرَۃ is a vegetation that has a stem (R), that is a tree. And شَجار (Past tense شَجَرَ ) and مُشَاجَرَۃ and تَشَاجُر mean contention and disagreement. Some people have taken شَجَرَۃ to mean dispute which is not based in the lexicon.
ٱلظَّـٰلِمِينَ – The meaning of ظُلۡم according to the lexicon is: وضع الشَیۡءِ فیِ غَیۡرِ مَوۡضِعِه الۡمُخۡتَصِّ به (Changing a thing from its designated place, time or occasion to another) (R). The change may be by effected by reducing it, increasing it, or moving it in time or space. For this reason, the meaning of ظُلَمۡتُ الۡاَرۡد is that it was dug up in a place which was not a place to dig. And transgressing from the truth is also ظُلۡم regardless of whether the transgression is small or big (R). ظُلۡم if of three types: the first is between a person and Allah, the Most High, and the most significant examples of this are disbelief and associating another with Allah. The second is ظُلۡم against people and the third is ظُلۡم against your self. The meaning of ظُلۡم in this verse is in the sense of doing ظُلۡم to your own self. (R) that is, harming yourself in some manner.
Which tree is meant by هَـٰذِهِ ٱلشَّجَرَةَ: Commentators have variously interpreted the tree to be wheat, dates, camphor, fig, wild gourd, and several other types. But what is the sense in the context of this verse? The word هَـٰذِهِ indicates nearness of the thing. So, that thing was mentioned before and is mentioned in this immediate context. The most recent thing mentioned is أَبَىٰ (refused) and ٱسۡتَكۡبَرَ (proud). These are the biggest evils as a result of which Satan is led astray. More details of this incident are mentioned later in Surah Al-Araf verses 11 to 19 where Satan refuses to submit and is commanded out of this state. Satan answers that he will turn the human race from the right path by coming at them from all directions; and most of them will not remain thankful, that is they will indulge in evil. After this, Adam is commanded: ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ فَكُلَا مِنۡ حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ (…dwell thou and thy wife in the garden, so eat from whence you desire, but go not near this tree,) (7:19) This clearly shows that هَـٰذِهِ indicates the incitement of Satan who wants to be an impediment in the [spiritual] development of humans. Thus, the meaning of هَـٰذِهِ ٱلشَّجَرَة is simply evil. The same mention of leading humans astray after Satan refused to submit is found in other places of the Quran in Suras Al-Hijar (15:39-40), Bani Israel (17:62) and Saad (38-82-83). The Quran itself compares evil to a tree: مَثَلُ كَلِمَةٍ خَبِيثَةٍ۬ كَشَجَرَةٍ خَبِيثَةٍ (…the parable of an evil word is as an evil tree…) (14:26). It is obvious that that the tree that Adam was prohibited from going near must be the same tree the progeny of Adam is also prohibited; and the progeny of Adam is warned: لَا تَقۡرَبُواْ ٱلۡفَوَٲحِشَ (…draw not nigh to indecencies) (6:151).
The command of لَا تَقۡرَبَا (do not approach) is to the nature of man: This verse describes the condition and nature of man. The command لَا تَقۡرَبَا is a command to the nature of man. It is neither a revelation nor an inspiration because revelation and inspiration treat the violation of this command as mentioned further on. Further, this is a command to both husband and wife. Where the mention of revelation comes, the term فَتَلَقَّىٰٓ ءَادَمُ is used, that is, then Adam received (revealed) words from his Lord; therefore this is a command to the nature of man. In 2:27a we see that a command to the nature of man is also a covenant with Allah. But man is weak, and a reminder (ذکر ) is needed to fortify the command to his nature which is given in the form of revelation from Allah.
The Bible’s mistake corrected: The Bible calls هَـٰذِهِ ٱلشَّجَرَةَ (this tree) the tree of the knowledge of good and evil. Forbidding Adam to go near it would then mean that God did not give him the ability to distinguish between good and evil. How is Adam then superior to other animals? It would follow that man was forcefully able to acquire the marvelous skill that makes man superior to animals (the knowledge of good and evil) by disobeying the command of Allah. Such an idea is absurd. The Quran contradicts this idea.
The consequence of violating the nature commanded by Allah is that the violator is unjust to his soul, that is he loses the peace of mind and the spiritual joy that nature granted him. How this is lost is narrated in Surah Araaf.
2-36 But the devil made them slip from it, and caused them to depart from the state in which they were. And We said: Go forth, some of you are the enemies of others. And there is for you in the earth an abode and a provision for a time.a
فَأَزَلَّهُمَا ٱلشَّيۡطَـٰنُ عَنۡہَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ۬ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٣٦)
2:36a: ازلّ – is from زلّ which means: اِسۡتِر سَالُ الرِّجۡلِ مِنۡ غَیۡرِ قَصۡدٍ (Involuntary staggering) (R). Hence زَلَّةٌ is a fault committed unintentionally (R). So, أَزَلَّهُمَا means they were made to commit زَلَّة (an unintentional fault), that is, at the instigation of Satan, Adam and his wife unintentionally and without resolve committed a fault.
عَنۡہَا- The personal pronoun may stand for the tree (شجرۃ), that is, the tree was the bait that was used to make them slip, and it could also stand for the garden, in which case, the meaning would be that that they were made to make such a grievous slip that caused them to be ejected from the garden.
ٱهۡبِطُواْ – ھَبَطَ means the same as نَزِلَ (F). It can also mean falling from above, as in: ہۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِ (…fall down from the fear of Allah) (2:74). Another use is to alight or descend in a place as in: ٱهۡبِطُواْ مِصۡرً۬ا (enter a city) (2:61). Imam Raghib distinguishes between ھبط and نزل by noting that ھبوط is used in the sense of disdain and نزول in the sense of deference. One hadith states: اللّٰھم غَبٓطًا لا ھَبۡطًا which is explained by Ibn al-Athir as: we beseech Thee for a goodly condition and ask your protection from disgrace and degradation. This shows that besides a change in place, it also means a change of condition. ھبط also means loss. Accordingly, the meaning of ھبط القوم has been explained as: their condition became inferior and they suffered a loss (T). Ruh al-Maani also states that ھبط is used to mean a fall into an inferior condition.
The evil suggestion of the devil: Quran commentators includ here many stories from the Israelites in which Satan is made to enter the garden morphed as a serpent or quadruped. The Quran, however, states clearly that the work of Satan was by way of evil suggestion: فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ (But the devil made an evil suggestion) (7:20). Satan works by whispering evil suggestions in the heart of every man: يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (whispers into the hearts of men) (114:5). The garden Adam dwelled in was a garden of peace and contentment of the soul. It was not the everlasting garden of the Hereafter that is granted as a reward for righteous actions; Satan cannot enter in the everlasting garden. Hence there can be no objection [to this interpretation]. Although natural sinlessness is a state of peace of the soul, it is not a state of perfect satisfaction in which Satan cannot make evil suggestions. It is Divine revelation that guides man to this latter state as is mentioned in what follows.
Adam’s slip: The choice of word used here ازلّ or ازَلَّة shows that Adams action was inadvertent. This is further substantiated by, فَنَسِىَ وَلَمۡ نَجِدۡ لَهُ ۥ عَزۡمً۬ا (We found in him no resolve (to disobey)) (20:115). Illustrated here is that with natural sinlessness is attached natural weakness. A person can stumble unless the special connection with Allah that is born from Divine revelation is forged.
مِمَّا كَانَا فِيهِۖ means they were taken out of the garden or serenity of the soul because that peace disappears when sin enters.
What is meant by ھبوط of Adam: وَقُلۡنَا ٱهۡبِطُوا is because of the condition created, that is the action is taken because of the slip that had occurred. Because the result is decreed by Allah, the word used is قُلۡنَا (We said). See 2:30a for the meaning of قول . The personal pronoun in ٱهۡبِطُواْ is plural and hence the address is to Adam and all of his progeny i.e., the whole of humanity as Fara has said (RM). This is a statement and not a revelation made to Adam, Eve, or generally to the people and so قُلۡنَا (We said) is used in the sense of manifesting a state. This is a state of loss so the word ھبط(loss) is used.
بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ :is not a mention of Satan’s enmity because the warning of his enmity is given before: إِنَّ هَـٰذَا عَدُوٌّ۬ لَّكَ وَلِزَوۡجِكَ (…this is an enemy to thee and to thy wife) (20:117). This reference is to mutual enmity among men because when the natural state is abandoned people become enemies of one another and يَسۡفِكُ ٱلدِّمَآءَ (shed blood) (2:30) or …
Man’s soul and Satan: Or the meaning is that every man has two kinds of motive forces: one elevates him to a higher status and another that propels him down. So in a manner of speaking, one part of a person becomes the enemy of the other part. This interpretation does not contradict the existence of Satan because just as a man’s mind makes evil suggestions: وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ (We know what his mind suggests to him) (50:16), so too does Satan makes evil suggestions: ٱلَّذِى يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (٥) مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ (٦) (Who whispers into the hearts of men, from among the jinn and the men) (114:5-6). The mind also commands evil: إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوٓءِ (Surely (man’s) self is wont to command evil) (12:53) and Satan too commands man to evil: وَلَأَمُرَنَّہُمۡ فَلَيُغَيِّرُنَّ خَلۡقَ ٱللَّهِ (…and bid them so that they alter Allah’s creation) (4:119). Similarly, Satan is the enemy of man, as has been repeatedly stated in the Quran and man’s self is also his enemy to which a hadith bears testimony: اعدا عدوك نفسك التی بین جنبیك (Your biggest enemy is your own self which is between your two flanks. Satan’s relationship is with the animal soul (نفس امارہ ) of man which it stimulates.
2-37 Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful.a
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ۬ فَتَابَ عَلَيۡهِۚ إِنَّهُ ۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ (٣٧)
2-37a تَلَقَّىٰٓ is from لقی and the meaning of لقاء is for a thing to come forward and to obtain it (R). The meaning of تَلَقَّىٰٓ الشیٔ is لَقِیه‘ that is, he got it, or in other words, he welcomed it by receiving it, accepting it and acting on it.
كَلِمَـٰتٍ۬ is the plural of کلمة and کلم is the effect associated with any of the two senses, that is, speech for the sense of hearing and کلَم or زخم for the sense of sight (R). And by کلمة is not meant just a single word, but also speech as in: كَبُرَتۡ ڪَلِمَة (Grievous is the word…) (18:5).
تاب is from توب which means to return and when it is used for humans it means to return to Allah, to bow down and to revert (T). It does not necessarily mean that the return is from a bad state to a good one; rather a reversion from a good state to a better state is also توب. When a God worshipper turns to God with even greater obedience and humility, that is his توبہ . When the word is used for Allah, it means to return to man with forgiveness (T). From this, تواب which is a superlative form of the word is an attribute of Allah.
The remedy for natural weakness: When Adam receives words from his Lord, Allah turns to him mercifully. This clarifies that whatever shortcoming he had was removed. So his natural weaknesses was remedied with Divine revelation.
Divine revelation is external: This verse also shows that revelation is not an inner voice of man as Sir Syed has mistakenly assumed because if it is a part of a person’s nature, how can the voice of nature remedy the weakness of nature? The remedy can only be external, and the remedy is by God’s revelation. This verse is particularly mentions Adam, because he received the words. How can other people receive guidance? This subject is taken up further on.
2-38 We said: Go forth from this (state) all.a Surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.b
قُلۡنَا ٱهۡبِطُواْ مِنۡہَا جَمِيعً۬اۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّى هُدً۬ى فَمَن تَبِعَ هُدَاىَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٣٨)
2:38a – Fall of Adam’s progeny and its remedy: The order to go forth is given earlier as well, so why is it repeated here? Earlier, Adam and his progeny had been mentioned jointly, but after: فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ۬ (Then Adam received (revealed) words from His Lord) (2:37), the narration about Adam was separated and made specific. Adam, the father of humankind, received revelation, but after him, not every person is granted revelation. Instead, the law is laid down for later generations that guidance from Allah will be given from time to time as a remedy for the fallen state of man. By following this guidance, people will be able to regain that lost garden, the high spiritual status, joy and peace from which they will not be expelled.
2:38b – إِمَّا is a compound word that is an amalgam of اِنۡ ,a conditional conjunction, with ما for emphasis and is generally followed by an emphatic form of a verb.
For the meaning of ھدی see 1:5e. The guidance that is meant here is the one that Allah sends into this world through prophets.
تَبِعَ – means to follow in the footsteps, which happens sometimes by acting on commands as in this instance (R).
خَوۡفٌ – is the expectation that something bad will happen as against رجاء which is the expectation of something good happening. خَوۡفٌ is the opposite of امن (peace).
يَحۡزَنُونَ – حُزۡن and حَزَن is the presence of hardness in the earth. Then it is spoken for the hardness that is caused by sorrow in the heart (R).
The law of revelation to mankind: With the mention of revelation to Adam, a rule is given for revelation to the progeny of Adam: not every person will receive revelation but periodically, some guidance will come to mankind from Allah. In another place it is stated: إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٌ۬ مِّنكُمۡ (…if messengers come to you from among you…) (7:35). The guidance of Divine revelation that will be given to human beings throughout time via messengers of Allah will be such that by following it, any person can achieve a state in which they are firmly treading on the right path and need not fear slipping because of the evil suggestions of Satan. (The word تَبِعَ (obey) is noteworthy because belief alone is not sufficient. The requirement is to obey the guidance).
Natural sinlessness and complete chastity: The initial nature of sinlessness is not the state of peace in which Satan was incapable of launching an attack. It is by obeying revelation, a volitional relationship is created with Allah so that a person never slips, as is stated in: إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ (As regards My servants, thou hast no authority over them…) (15:42). The nature in which a person is born is also a state of sinlessness but because a relationship with Allah has not been forged there is fear of a Satan attacking. It is the strength of the relationship with Allah that is a remedy against human weaknesses and prevents expulsion from the garden.
The need for revelation: The state of peace and satisfaction one reaches by following the revelation is secure from the attack of Satan. This is the reason for the need for revelation in the world. The natural weaknesses of man can only be remedied by the mighty hand of Allah. Only that person is safe from falling who is in the protection of Allah (by their own free will or choice). لَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (…no fear shall come upon them, nor shall they grieve) is the state of perfect salvation, about which it is stated elsewhere: يَـٰٓأَيَّتُہَا ٱلنَّفۡسُ ٱلۡمُطۡمَٮِٕنَّةُ ٱرۡجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً۬ مَّرۡضِيَّةً۬ فَٱدۡخُلِى فِى عِبَـٰدِى وَٱدۡخُلِى جَنَّتِى (O soul that art at rest, return to thy Lord, well-pleased, well-pleasing; so enter among My servants, and enter My Garden) (89:27-30).
2-39 And (as to) those who disbelieve in and reject Our messages, they are the companions of the Fire; in it they will abide.a
وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِيہَا خَـٰلِدُونَ (٣٩)
2-39a: كَذَّبُواْ – is from کذب . کَذبته means I attributed falsehood to him, that is, I said that you lie (R).
اٰیات is the plural of اٰیة and is derived from تأَیّی which means to be steadfast about a certain thing, and اٰیة means a plain sign. Hence, a tall building is also called اٰیة as in: تَبۡنُونَ بِكُلِّ رِيعٍ ءَايَةً۬ (Do you build on every height a monument?) (26:128). Divine message is also called اٰیة; it is used in the sense of proof and sign (T) and this is the meaning which fits the context in most cases. Hence some commentators have taken اٰیات to mean revealed books (RM). Every sentence of the Quran that gives the rationale for a commandment is called an اٰیة whether it is a surah (chapter) or many sections or just one section (R). According to some, the reason for calling it an اٰیة is that the meaning of اٰیة is a congregation and in every اٰیة there is a congregation of words and letters or that the meaning of اٰیة is a sign and the miraculous اٰیات of the Divine message are a sign.
أَصۡحَـٰبُ is the plural of صَاحِبۡ which means مُلازِم that is, an attachment– whether it is to the afflictions of the body, or favors or to courage (R).
أَصۡحَـٰبُ ٱلنَّار are the people who have a connection with the fire, that is, they are connected to fire all the time. It is this connection that assumes a palpable form in the next world.
The hellfire of this life: The objective is to show human beings the path that leads to their perfection. Subsequently, mention is made of the people who oppose this objective. Not only do these people reject the Divine message when it comes to them, but they also call it a fabrication. Such people stumble at every step in words and actions. In lieu of the peace and satisfaction of those who follow the Divine messages (لَا خَوۡفٌ عَلَيۡہِمۡ) they attach to the fire. They are filled with jealousy, anxiety, and restlessness. This is their condition in this world and in the Hereafter. The garden and fire in them will assume a palpable shape.
Bayan-ul-Quran 