Al-Ḥijr 15:28
The verses
And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter's clay of black mud altered, — Marmaduke Pickthall
So, when I have made him and have breathed into him of My Spirit, do ye fall down, prostrating yourselves unto him. — Marmaduke Pickthall
So the angels fell prostrate, all of them together — Marmaduke Pickthall
Save Iblis. He refused to be among the prostrate. — Marmaduke Pickthall
He said: O Iblis! What aileth thee that thou art not among the prostrate? — Marmaduke Pickthall
He said: I am not one to prostrate myself unto a mortal whom Thou hast created out of potter's clay of black mud altered! — Marmaduke Pickthall
He said: Then go thou forth from hence, for lo! thou art outcast. — Marmaduke Pickthall
And lo! the curse shall be upon thee till the Day of Judgment. — Marmaduke Pickthall
He said: My Lord! Reprieve me till the day when they are raised. — Marmaduke Pickthall
He said: Then lo! thou art of those reprieved — Marmaduke Pickthall
Till the Day of appointed time. — Marmaduke Pickthall
He said: My Lord! Because Thou hast sent me astray, I verily shall adorn the path of error for them in the earth, and shall mislead them every one, — Marmaduke Pickthall
and 3 more verses in this passage.
The issue
Although Iblīs’ refusal to bow to Adam in adoration is first mentioned in Q 2.34, both instances (Q 2.34 and Q 15.33) have generated puzzling explanations by Muslim scholars that appear contradictory to other teachings of the Qur’ān forbidding idolatry. (See the critical analysis of Q 2.34).
However, this particular text includes another disquieting element (other than the idolatry of mortals) that needs to be addressed. After Allah expels Iblīs, Iblīs makes the following statement: “He [Iblīs] said, ‘O my Lord! for that Thou hast seduced me I will surely make it seem seemly for them on earth, and I will surely seduce them all together’” (Q 15.39). In his response, Iblīs clearly states that he was seduced by Allah. It is noteworthy that Allah does not refute this claim in the text.
There is no other clear explanation for what Iblīs means by his statement except that he was subject to Allah, and it was Allah’s divine will—and not his own—that made him not bow down before Adam in Q 15.33 (and Q 2.34). For this reason, Iblīs accuses Allah of seducing (or beguiling) him. Based on Allah’s treatment of Iblīs, Muslim scholars state that Allah could pursue similar treatment to create disbelief in the misbeliever and keep him away from religion for the following reasons:
Allah accepts the request of Iblīs to grant him respite, even though Iblīs clearly declares that he wants this period of respite to seduce people away from Allah. If Allah wanted to save people from these trials, he would not have granted Iblīs the respite.
If Allah’s intention is to guide people, he would have only allowed his prophets and votaries to lead people. Yet, he allows Iblīs and his accomplices to work.
Allah informs Iblīs that eternal damnation has befallen Iblīs, which leads Iblīs to the abyss of despair and propels him to carry out all the evil deeds.
Iblīs requests Allah to give him respite till the resurrection day. But, because of that additional time, Iblīs’ deserved punishment will increase, which indicates that Allah wanted to have the suffering and punishment of Iblīs to increase.
Iblīs explicitly declares that Allah seduced him and Allah does not refute his claim.
(For further discussion concerning Iblīs, see the critical analysis of Q 2.34 and Q 7.16)
The Qur’ān reveals and repeats the role of Allah in seducing people. (See the critical analysis of Q 3.14, Q 6.108, Q 11.34, and Q 14.4).
Arabic text of this item
في التعليق على سورة البقرة (2: 34)، استعرضنا الإشكالية الواردة حول رفض إبليس السجود لآدم. وهذه الإشكالية يكررها هذا النص (الحجر 15: 28 ـ 42)، إلا أنه يورد تفصيلاً غير السجود يستوجب التوقف عنده. فبعد طرد الله لإبليس، فإن إبليس قال: <قَالَ رَبِّ بِمَآ أَغْوَيْتَنِي لأُزَيِّنَنَّ لَهُمْ فِي الأَرْضِ وَلأُغْوِيَنَّهُمْ أَجْمَعِينَ> (الحجر 15: 39)، وفي هذه الآية نجد أن إبليس يصرّح بأنه تعرض للإغواء من الله، ويُلاحظ أن الله في النص لم يرد على هذا الاتهام.
وإذا حاولنا معرفة ما الذي قصده إبليس، فإننا لا نجد تفسيرًا، بحسب علماء الإسلام، سوى كون إبليس كان واقعاً ضمن المشيئة الإلهية التي جعلته لا يسجد. ولهذا اتهم إبليسُ اللهَ بأنه أغواه. وبناءً على ذلك، فإن بعض العلماء المسلمين قالوا إن الله قد يريد خلق الكفر في الكافر ويصده عن الدين، للأدلة التالية:
أولاً، أن الله وافق على طلب إبليس بالاستمهال، رغم تصريح إبليس أنه يريد هذه المهلة من أجل إغواء الناس. ولو كان الله يريد تجنيب الناس هذه التجارب، لما كان قد أمهله؛
ثانياً، أنه لو كان مراد الله إرشاد الناس وهدايتهم، لترك الساحة مفتوحة للأنبياء والأولياء فحسب، ولم يسمح لإبليس وأعوانه بالعمل؛
ثالثاً، أن الله أعلم إبليس بحلول اللعنة الأبدية عليه، وهذا ما أسقطه في لجة اليأس، ودفعه لكل هذه الأعمال الشريرة؛
رابعاً، أن إبليس سأل الله أن يمهله ليوم البعث. وبسبب هذا التمديد في الزمن يزداد استحقاقه للعذاب، مما يدل على أن الله أراد أن يزداد عذاب إبليس وكذلك عقابه؛
خامساً، أن إبليس قد صرح أن الله أغواه.
Sources cited
- al-Rāzī, Tafsīr 19: 189-190.
- al-Rāzī, Tafsīr 189-190.
- الرازي، تفسير 19: 189-190.
- انظر بشأن إبليس التعليق على: (البقرة 2: 34، والأعراف 7: 16).
- القرآن يكرر دور الله في إغواء البشر. انظر التعليقات على: (آل عمران 3: 14، الأنعام 6: 108)، و(هود 11: 34)، و (إبراهيم ١٤: ٤).
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