In today’s age, Islam is subjected to heavy criticisms, and its teachings and commandments are often misunderstood. Since most of these criticisms arise from the misinterpretation of the Quranic text, an accurate and true explanation of the scripture is called for. As such, this series aims to present the authentic interpretation of the Holy Quran as provided by the leaders of the Ahmadiyya Muslim Community, which we believe will do a great deal in dispelling the numerous misconceptions that have become associated with Islam.
In this issue, we present the commentary of the Quranic verse 2:35 from Tafsir-e-Kabir (The Grand Exegesis) by Hazrat Mirza Bashiruddin Mahmud Ahmadra.
This abridged translation is not an official rendering but is being published for the benefit of readers in view of the aforementioned objective. Light of Islam takes full responsibility for any errors in the translation and summary.
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ
And remember the time when We said to the angels: ‘Submit to Adam,’ and they all submitted. But Iblis did not.
Holy Quran 2:35
Keyword Analysis
Iblis: ‘Iblis’ is derived from ‘ablasa’, meaning: (1) ‘qalla khairuhu’, i.e. his good or virtue became less and decreased, (2) ‘inkasara wa hazana’, i.e. he became broken in spirit and mournful. When it is said, ‘ablasa min rahmatillah’, it means he gave up hope, or he despaired of the mercy of God (Aqrab). Thus, ‘Iblis’ signifies such a being who possesses all these characteristics.
Commentary
Based on the root meaning of the word discussed in the keyword analysis, ‘Iblis’ is the being who possesses very little good and much evil, who gave up hope and became overwhelmed by failure, who became despaired of God’s mercy, and is left perplexed and confounded, unable to see his way.
In light of these meanings, it can be concluded that Iblis is an attributive name given to the one who embodies all these attributes.
Differentiation between ‘Iblis’ and ‘Satan’ in the Quran
Upon studying the Holy Quran, it becomes evident that a clear distinction has been maintained in the usage of the terms ‘Iblis’ and ‘Satan’. The word ‘Iblis’ appears eleven times in the Quran. Of these, nine instances mention the name with regard to his refusal to serve Adamas.[1] Of the remaining two occurrences, one states that the followers of Iblis will inherit hell, and the other mentions the term in the context of the Queen of Saba.[2]
In any case, Iblis is invariably mentioned in the Quran as the one who refused to submit to Adamas. On the contrary, when the Quran speaks of the being who beguiled Adamas, it invariably mentions ‘Satan’ and never mentions the name ‘Iblis’. This distinction clearly shows that Iblis, who refused to serve Adamas, is not identical to Satan, who seduced Adamas, as is generally understood. Instead, they are distinct entities.
This understanding is supported by yet another fact. God had clearly warned Adamas that he should not follow Iblis as he was an enemy to him and his companions.[3] Given this clear warning, it is impossible that Adamas would fall prey to Iblis’ deception unless he deliberately intended to disobey God’s command, which is inconceivable and also against the Holy Quran. It is stated:
“But he forgot, and We found in him no determination to disobey.”[4]
These two facts can only be reconciled by understanding that Iblis and Satan are distinct entities. The fact is, Adamas was commanded by God to guard against Iblis. However, he erred in recognising the one who beguiled him as the associate of Iblis. Mistaking him to be good, Adamas failed to exercise caution and, as a result, made a mistake.
What does ‘Iblis’ and ‘Satan’ signify?
‘Iblis’ is the name given to the Evil Spirit, the instigator of evil, opposed to the angels. ‘Satan’, on the other hand, is a common term that can signify both the Evil Spirit and all those people on earth who are misled by Iblis and work as his agents, spreading evil among people.
The Holy Quran never refers to humans using the name ‘Iblis’ and only mentions the word to signify the Bad Spirit which is in contrast to the angels and instigates evil. Contrary to this, ‘Satan’ has occurred in the Quran, referring to the wicked spirits that put evil suggestions in people’s hearts as well as those humans[5] who work as the representatives of Iblis on earth.
The purpose of Iblis
A question may arise here: why did God create Iblis? Did He intend to lead His creation astray?
In answer to this, it must be understood that God created man as a free agent, endowing him with the ability to choose between good and evil. At the same time, He also created angels and Iblis, as well as their representatives, where one group promotes goodness and inspires man to do righteous actions, while the other incites evil and prompts him to do bad things. Thus, those who act upon the counsel of angels become worthy of reward, while those who follow the suggestions of Iblis become deserving of punishment.
This system that functions both ways is in service of man’s own benefit and is inevitable for his attaining completeness. Man being a free agent, it is only when he is presented with both types of motivation and he willingly chooses the right path that he becomes entitled to reward.
However, it should also be noted that Iblis or Satan has absolutely no authority over man except for man to follow them of his own volition. Allah states in the Holy Quran:
“Surely, thou shalt have no power over My servants, except such of the erring ones as choose to follow thee.”[6]
Thus, no point of objection can be made against God in this matter. Any objection in this regard would only be valid if Iblis were given any sort of dominion over man. Otherwise, granting man the faculty to either choose the right way or be led into the wrong way was a necessary part of making him a free agent, without which he could not acquire perfection.
Furthermore, the Holy Quran highlights that man is good and virtuous by nature. It states:
“And by the soul and its perfection. And He revealed to it what is wrong for it and what is right for it. He indeed truly prospers who purifies it. And he who corrupts it is ruined.”[7]
This shows that man’s innate disposition is to accept the inspiration of angels. At birth, man is entirely free from any inclination towards Iblis. That is to say, his natural connection is with angels, while his association with Iblis arises through external influences. In other words, it is man himself who invites Iblis and corrupts the innate goodness of his soul.
END NOTES
[1] Holy Quran 2:35, 7:12, 15:32, 15:33, 17:62, 18:51, 20:117, 38:75, 38:76
[2] Holy Quran 26:96, 34:21
[3] Holy Quran 20:118
[4] Holy Quran 20:116
[5] Holy Quran 2:15, 3:176
[6] Holy Quran 15:43
[7] Holy Quran 91:8-11
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