Derived from the Quranic lectures of Nekounam, may his secret be sanctified (Session 1266)
The Srah al-Arf, one of the Makkan chapters of the Holy Quran, centred on the creation of humanity, the prostration of the angels, and the rebellion of Iblis, opens a gateway to reflection on divine wisdom and human responsibility. This treatise, relying on Quranic expositions, undertakes an in-depth examination of the verses of this Srah and elucidates its concepts in a polished and dignified manner for readers keen on Quranic sciences and theology. The present text, with a coherent structure and meaningful connections, endeavours to reveal the deeper layers of these verses and, employing allegories and literary allusions, presents Quranic reflections in a clear and impactful fashion.
The Holy Quran, in a verse from Srah al-Arf, calls humanity to contemplate the countless divine blessings and censures their negligence in gratitude. This verse acts like a mirror, reflecting mankinds ingratitude towards the earthly provisions and means of livelihood.
وَلَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ ۗ قَلِيلًا مَا تَشْكُرُونَ
And indeed We have established you upon the earth and made for you therein livelihoods. Little is the gratitude you show.
This verse invites humanity to ponder the divine blessings, from the fertile soil of the earth to the tools of subsistence. The phrase Little is the gratitude you show functions as a sharp reminder exposing mankinds neglect in appreciating these favours. This concept is linked to another Quranic verse which states: And if you were to count the favour of Allah, you could not enumerate them (Surah An-Nahl). Human ingratitude does not stem from a deficiency in blessings, but from heedlessness towards divine grandeur.
The Holy Quran, in another verse from Srah al-Arf, refers to the stages of human creation and the divine command to the angels to prostrate before Adam. This verse unveils a curtain on the mysteries of creation, portraying the sequential phases of human formation.
وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ
And indeed We created you, then fashioned you; then We said to the angels, Prostrate to Adam, and they prostrated, except for Iblis. He was not among those who prostrated.
This verse recounts the stages of human creation from the germinal substance to the final shaping. The term then indicates both temporal and hierarchical progression: from a clot to a morsel, then bones clothed with flesh, culminating in a new creation. This sequence resembles a journey from earth to spirit, elevating humanity to a lofty station. Yet, the angels prostration before Adam remains an enigma that captivates human intellect. Is this prostration a physical bow or a spiritual humility? Does it signify obedience or acceptance of Adams rank? The text, in a contemplative tone, highlights mankinds ignorance regarding the nature of this prostration and stresses that claims of full comprehension are a sign of ignorance. This perspective aligns with the Quranic verse: And you have not been given of knowledge except a little.
An eminent point in this interpretation is the distinction between Iblis and Satan. Iblis is a specific entity of the jinn kind explicitly identified in the Quran: He was one of the jinn, so he disobeyed the command of his Lord. Satan, however, is a broader concept encompassing both jinn and humans. Unlike jinn, humans do not have an Iblis but rather Adam; this privilege of Adamhood grants them a superior station. Nevertheless, the text wryly notes that humans, despite this station, sometimes fall below even Iblis in conduct. This reflection serves as a mirror revealing human frailties.
The Holy Quran narrates a dialogue between God and Iblis exposing his rebellion:
قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِنْهُ ۖ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ
[God] said, What prevented you from prostrating when I commanded you? He said, I am better than him. You created me from fire and created him from clay.
Unlike hypocrites who conceal truth, Iblis candidly states the reason for his defiance. He considers himself superior because he was created from fire, while Adam was created from clay. However, this argument arises from his ignorance. Fire, though loud and burning, is unstable and turns to ash, whereas clay, as a firm foundation, contains permanence and potential for life. The text employs a poignant allegory likening Iblis ignorance to one who values the fiery tumult over the profound stillness of the earth. This ignorance resonates with the Quranic verse: And you have not been given of knowledge except a little.
Although Iblis was of the jinn, due to his prolonged worship and closeness to the Divine presence, he was counted among the angels. The Quran states:
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ
And when We said to the angels, Prostrate to Adam, they prostrated except for Iblis, who was of the jinn and disobeyed the command of his Lord.
Iblis, as an exception among the angels, was expelled due to arrogance. This exception is known in Quranic literature as the distinct exception, indicating he was not an angel but was present among them. This status resembles a guest seated among nobility who is expelled due to misconduct.
The Quran narrates the command of Iblis expulsion as follows:
قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ
He said, Then get out of it, for indeed, you are expelled.
The text critically views the word Fakhruj, which in common parlance means Go away or Get lost, as harsh and unethical. This expression not only dethroned Iblis but also led to human misery. The text suggests that instead of expulsion, educating Iblis on the value of clay over fire might have reformed him. This critique poses a philosophical challenge to divine responsibility, employing an allegory of expelling a child from home to illustrate how such an action leads to greater corruption rather than reform. This perspective diverges from traditional interpretations that view expulsion as a just consequence of Iblis arrogance, provoking the reader to reflect on divine wisdom.
The expulsion of Iblis, akin to releasing a rabid dog into the streets instead of restraining it, resulted in the misguidance of humanity. The text, through a contemplative metaphor, argues that had Iblis been restrained, humanity might have been safe from his temptations. This view, referencing the verse Indeed, My servants no authority will you have over them, highlights that Iblis can only influence those who willingly create a ground for corruption, like a wire in an electrical circuit. This analogy underscores human responsibility in resisting temptation.
The text, with a novel perspective, addresses the discourse on evolution and reincarnation. Evolution, as a natural process within creation, is accepted, while reincarnation, due to its denial of the Resurrection, is rejected as falsehood. This distinction, like a line between truth and illusion, emphasises the Resurrection as a fundamental religious principle. The Quran states: And He is the one who begins creation and then repeats it.
A central theme in this interpretation is the emphasis on the limits of human knowledge. The Quran declares:
وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
And
