Verse 36 of Surah Al-Baqarah serves as a window into the mysteries of creation, the descent of humanity and Iblis, and Divine guidance. This verse, by elucidating the concepts of descent, settlement, and freedom in following guidance, clarifies humanity's position within the cosmic order. The present text, adopting a scientific and philosophical approach, analyses this verse and integrates the lecture content with systematic exegesis, providing a comprehensive framework for researchers in Qur'anic sciences, Islamic philosophy, and anthropology. The objective is not only to elucidate Qur'anic knowledge but also to invite forward-looking perspectives and to harness the Qur'ans capacities for guidance and world management.
The verse of descent, which acts as a key to understanding humanitys transition to Earth, states:
قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا
"We said: All of you, descend from it [Paradise]."
Descent (hubt), unlike nuzl (coming down), does not merely signify a lowering from a higher station but also entails settlement on Earth (a firm placement). Nuzl exclusively denotes transfer from a superior to an inferior state without emphasising establishment, whereas hubt, as a purposeful journey, situates man on a stable ground on Earth. This distinction points to Divine wisdom in designing Earth as the arena of evolution.
The descent in the verse refers to two differentiated processes: the descent of Adam and his spouse, and the descent of Iblis. These differ both temporally and essentially, potentially spanning long intervals, even hundreds of years. This perspective views descent not as an instantaneous event but as a gradual process in the cosmic order, consistent with Divine wisdom.
Certain contemporary interpretations mistakenly associate descent with radd (returning/rejection), dividing it into hellish (jahim) or paradisiacal (nam) descents. The Quran states in another verse:
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
"Then We returned him to the lowest of the low."
This verse (Surah At-Tn, 5) refers to radd after human deeds, whereas descent pertains solely to lowering and settlement on Earth. Categorising descent into hellish or paradisiacal lacks Quranic foundation and arises from lexical misunderstanding.
Some lexicons associate descent with Divine wrath or anger, whereas the root habata literally means "to come down." Descent is part of the natural cosmic system designed by God for human perfection, not punishment or curse. This view portrays Earth not as a place of curse but as a ground for human development and perfection.
Descent is like a ball that reaches its apex upon hitting the ground; it represents perfection for humanity. This process transfers man from heavenly comfort to the testing ground of Earth, where endurance of trials leads to comprehensiveness and existential strength. The Quran states:
سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
"He has subjected to you whatever is in the heavens and whatever is on the earth."
This verse (Surah Al-Jthiyah, 13) demonstrates that descent empowers humanity to conquer heavens and Earth, introducing Earth as the platform for development.
Descent is an existential process transferring man from Paradise to Earth, a field for trial and evolution, to attain higher existential stations. This process lacks wrath or rejection and presents Earth as a domain of development. Critique of flawed exegeses emphasises precision in lexical analysis and Quranic wisdom.
The guidance verse, shining like a guiding lamp on the human path, states:
فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
"So when there comes to you guidance from Me, whoever follows My guidance there will be no fear concerning them, nor will they grieve."
This verse, through the word tabia (to follow), emphasises human freedom in choosing Divine guidance. The term is among the soft and gentle words in Tajweed, indicating delicacy and volition in following. This softness invites humanity towards guidance as a mild breeze, not by coercion or compulsion.
The Quranic invitation is conducted with gentleness and freedom, contrary to coercive approaches. Certain religious propagation methods with authoritarian attitudes depart from the Qurans spirit. The Quran, by emphasising freedom in faman tabia, invites conscious choice of guidance.
The phrase fl khawfun alayhim wal hum yahzann refers to two existential states: fear (of the future) and sorrow (for the past). The precedence of fear over sorrow reflects the Qurans forward-looking perspective. Unlike retrospective approaches, this Divine book guides humanity towards hope and progress. This prioritisation acts as a roadmap liberating man from past passivity.
Divine guidance, marked by gentleness and freedom, directs humans towards existential security and tranquillity. The precedence of fear over sorrow emphasises the Qurans future vision and liberation from historicism. Critique of coercive methods underscores the necessity of returning to the Quranic spirit of invitation.
God, by creating Iblis (antithesis) and Prophets and saints (thesis), has established a power structure on Earth. Iblis, as a stubborn adversary, challenges humanity so that through resistance and guidance, perfection may be achieved. This structure reveals Divine wisdom in the creation of good and evil.
The presence of a strong enemy, like a sharp blade, compels human endurance and strength. Absence of an adversary leads to existential weakness. Ibliss role as the adversary motivates human effort towards perfection, consistent with the Quranic wisdom in the creation of good and evil.
The power structure of creation, through the creation of Iblis and Prophets, guides humanity towards perfection. Iblis, as a potent adversary, urges human perseverance and strength, which forms part of Divine wisdom in creation.
The Quran, as a living and updated book, with verses of the unseen, provides the capacity to predict the future. Contrary to prevalent historicism, this book invites humanity towards forward-looking and planning. Another verse confirms this reality:
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ
"Muhammad is but a messenger; messengers have passed on before him."
This verse (Surah Al-Imran, 144) refers to the role of prophets in guiding the future. The Quran, by providing verses of the unseen, equips tools for forecasting and managing the future.
Religious science sometimes succumbs to historicism and neglects Quranic capacities for future vision. This historicism obstructs utilisation of the unseen verses and esoteric sciences, weakening the status of religious knowledge.
Religious science must systematise future-oriented sciences such as taffal and istikhara (Quranic divination and seeking guidance) into codified disciplines. The Quran states:
وَإِنْ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ
"And from it [Earth] is that which sinks down from fear of God."
(Surah Al-Baqarah, 74) indicating the spiritual capacities of the Quran. Scientific regulation of taffal and istikhara can aid precise future forecasting and management.
Quranic divination and istikhara, as esoteric treasures, are instruments for predicting the future. Unlike non-Quranic methods (e.g. divining by the poetry of Hafez), Quranic methods, relying on unseen verses, enjoy greater accuracy and credibility. These sciences require conducive environments and legal frameworks to elevate their use from mundane decisions (such as meal selection) to major policymaking.
Contemporary humanities are inefficient due to lack of Quranic future vision. The Quran, with its unseen verses, offers a framework for effective humanities distinguished from unscientific prophecies.
The Quran, with verses of the unseen and esoteric sciences like divination and istikhara, provides future vision. Religious science must activate these capacities through systematisation and legislation, transitioning from historicism to future management.
Religious science should harness Quranic
