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Draft:Verse 12 of Sura al-A'raf

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Verse 12 of Sura al-A'raf
Verse's Information
Suraal-A'raf (Qur'an 7)
Verse12
Juz'8
Content Information
Place of
Revelation		Mecca
AboutThe reason for Iblis's refusal to prostrate before Adam (a)
Related VersesQur'an 7:11 and Qur'an 7:13


Qur'an 7:12 encapsulates God's direct inquiry to Iblis regarding his disobedience of the divine command to prostrate before Adam.[1] Verses 11 through 18 of this sura chronicle the narrative of Iblis's rebellion.[2] These passages initially detail the creation of mankind from clay, the angels' subsequent prostration before Adam, and Iblis's defiance, culminating in an exposition of Satan's enduring enmity toward the human race.[3]

According to the Quranic exegete Nasir Makarim Shirazi, Satan's discourse with God may have occurred via internal inspiration or through the mediation of certain angels.[4] Conversely, 'Abd Allah Jawadi Amuli posits that due to his blatant disobedience, Satan was stripped of the privilege of hearing the Lord's words directly.[5]

Qur'an 7:12 is classified among the Makki verses,[6] and its thematic content closely parallels that of Qur'an 38:75.[7]

Quranic exegetes interpret the angels' prostration before Adam (a) as a gesture of profound respect and salutation, rather than an act of worship.[8] Furthermore, 'Allama Tabataba'i categorizes this divine command to prostrate as a generative decree (amr takwini), suggesting that Iblis plummeted from his exalted station due to his pervasive pride and profound lack of humility before the ontological truth of humanity.[9]

Exegetes note that in Qur'an 7:12, Satan draws a comparison between his own constitution and that of Adam, asserting the inherent superiority of fire over clay as his justification for refusing to prostrate.[10] Numerous commentaries assert that Iblis was the first entity to employ analogy (qiyas) in his reasoning.[11] Within Shi'a jurisprudence, analogy is generally deemed an invalid method of deduction,[12] whereas Sunni schools of thought widely accept it.[13] Certain exegetes argue that Satan's reasoning is fundamentally flawed, as the physical superiority of the material of creation does not equate to moral or spiritual supremacy.[14]

The ontological roots of all sins are traditionally attributed to pride and self-centeredness.[15] Tafsir al-Mizan elucidates that Satan's response in this verse reveals his deep affliction with egotism and a sense of inherent superiority; ultimately, his pride was an affront to the majestic station of the Lord Himself.[16] In the Sermon of al-Qasi'a, Imam 'Ali (a) similarly identifies Satan's pride as the fatal flaw that invalidated thousands of years of his prior righteous deeds and devotion.[17] Citing Qur'an 7:40, some scholars designate arrogance and self-aggrandizement as the foundational source of all transgressions.[18]

According to several exegetes, Satan's pride and subsequent refusal to prostrate constituted far more than mere disobedience or a simple sin. Instead, it represented an outright rebellion fraught with protest and a denial of the Lord's supreme wisdom.[19] By asserting "I am better than him" as his rationale, Satan effectively implied that God's directive regarding the prostration before Adam fundamentally contradicted divine wisdom and Divine Justice.[20]

See also: Analogy and Prostration before Adam

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 99.
  2. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 98.
  3. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 98.
  4. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 105.
  5. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1392/2013, vol. 28, p. 185.
  6. ↑ Burūjirdī, Tafsīr-i jāmiʿ, 1366/1987, vol. 2, p. 386.
  7. ↑ Ṭabrsī, Majmaʿ al-bayān, 1372/1993, vol. 4, p. 619.
  8. ↑ Mughniyya, Tafsīr al-kāshif, 1424/2003-04, vol. 3, p. 307.
  9. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417/1996-97, vol. 8, p. 23.
  10. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 105.
  11. ↑ Qummī, Tafsīr al-Qummī, 1404/1983-84, vol. 1, p. 42; Tafsīr nūr al-thaqalayn, 1415/1994-95, vol. 2, p. 6; Ṭabarī, Jāmiʿ al-bayān, 1412/1991-92, vol. 8, p. 98; Rashīd Riḍā, Tafsīr al-manār, vol. 8, p. 331.
  12. ↑ Ibn Shuʿba al-Ḥarrānī, Tuḥaf al-ʿuqūl, 1404/1983-84, p. 105.
  13. ↑ Ṭūsī, al-Rasāʾil al-ʿashr, 1414/1993-94, p. 48.
  14. ↑ Ṭayyib, Aṭyab al-bayān, 1378/1999, vol. 7, p. 283.
  15. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417/1996-97, vol. 8, p. 24.
  16. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417/1996-97, vol. 8, pp. 24-25.
  17. ↑ Nahj al-balāgha, ed. Ṣubḥī Ṣāliḥ, Sermon 192, p. 287.
  18. ↑ "Takabbur rīsha-yi tamām-i gunāhān ast", Rasa News Agency.
  19. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 105.
  20. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374/1995, vol. 6, p. 105.

References

  • Ibn Shuʿba al-Ḥarrānī, Ḥasan b. ʿAlī, Tuḥaf al-ʿuqūl, ed. ʿAlī Akbar Ghaffārī, Qom, Jāmiʿa-yi Mudarrisīn, 2nd edition, 1404/1983-84.
  • Burūjirdī, Muḥammad Ibrāhīm, Tafsīr-i jāmiʿ, Tehran, Kitābkhāna-yi Ṣadr, 6th edition, 1366/1987.
  • Jannātī, Muḥammad Ibrāhīm, "Jāygāh-i qiyās dar manābiʿ-i ijtihād", Kayhān-i Andīsha, no. 26, 1368/1989.
  • Jawādī Āmulī, ʿAbd Allāh, Tafsīr-i tasnīm, ed. Ḥusayn Shafīʿī, Qom, Nashr-i Isrāʾ, 1st edition, 1392/2013.
  • Huwayzī, ʿAbd ʿAlī b. Jumʿa, Tafsīr nūr al-thaqalayn, ed. Hāshim Rasūlī, Qom, Ismāʿīlīyān, 4th edition, 1415/1994-95.
  • "Takabbur rīsha-yi tamām-i gunāhān ast", Rasa News Agency, Date of insertion: 9 Shahrivar 1396 Sh, Date of visit: 20 Azar 1403 Sh.
  • Rashīd Riḍā, Muḥammad, Tafsīr al-manār, Beirut, Dār al-Maʿrifa, 1st edition, 1414/1993-94.
  • Ṭūsī, Muḥammad b. al-Ḥasan, al-Rasāʾil al-ʿashr, Qom, Daftar-i Intishārāt-i Islāmī, 2nd edition, 1414/1993-94.
  • Mufīd, Muḥammad b. Muḥammad, al-Masāʾil al-Ṣāghāniyya, Kangara-yi Jahānī-yi Hazāra-yi Shaykh Mufīd, Qom, 1st edition, 1413/1992-93.
  • Sayyid al-Raḍī, Muḥammad b. Ḥusayn, Nahj al-balāgha, ed. Ṣubḥī Ṣāliḥ, Qom, Hijrat, 1st edition, 1414/1993-94.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Qom, Daftar-i Intishārāt-i Islāmī, 5th edition, 1417/1996-97.
  • Ṭabrsī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, intro. Muḥammad Jawād Balāghī, Tehran, Nāṣir Khusraw, 3rd edition, 1382/2003-04.
  • Ṭabarī, Muḥammad b. Jarīr, Jāmiʿ al-bayān fī tafsīr al-Qurʾān, Beirut, Dār al-Maʿrifa, 1st edition, 1412/1991-92.
  • Ṭayyib, Sayyid ʿAbd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qurʾān, Tehran, Intishārāt-i Islām, 2nd edition, 1378/1999.
  • Qarāʾatī, Muḥsin, Tafsīr-i nūr, Tehran, Markaz-i Farhangī-yi Darshāyī az Qurʾān, 1st edition, 1388/2009.
  • Qummī, ʿAlī b. Ibrāhīm, Tafsīr al-Qummī, ed. Sayyid Ṭayyib Mūsawī Jazāyirī, Qom, Dār al-Kitāb, 3rd edition, 1404/1983-84.
  • Mughniyya, Muḥammad Jawād, Tafsīr al-kāshif, Tehran, Dār al-Kutub al-Islāmiyya, 1st edition, 1424/2003-04.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i namūna, Tehran, Dār al-Kutub al-Islāmiyya, 1st edition, 1374/1995.
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