دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 1 2026 04 21 A Comparative Study of Iblīs’s Refusal to Prostrate, Focusing on Verse 34 of Surah al‑Baqarah in the Tasnīm and al‑Tibyān Exegeses بررسی تفسیری تطبیقی عدم سجده ابلیس با محوریت آیه34 سورۀ بقره در تفسیر تسنیم و تبیان 214-236 237 214-236 10.22034/sshq.2026.178768 FA حسین مقدس استادیار فقه و اصول دانشگاه علوم ومعارف قرآن کریم، ملایر،ایران 0000-0001-2345-6789 حسنعلی نوروزی استادیار تفسیر و علوم قرآن دانشگاه علوم ومعارف قرآن کریم، ملایر،ایران 0000-0002-5370-3936 Journal Article 2023 02 06 Extended Abstract Research Objective In the Holy Qurʾān, after mentioning the creation of Adam (peace be upon him), God commanded the angels to prostrate in order to honor and exalt his status, thereby drawing attention to the elevated position of His vicegerent among creatures. From the apparent meaning of the Qurʾānic verses and narrations, it is inferred that all the angels obeyed the divine command and immediately prostrated before Adam (peace be upon him); however, Iblīs refused to carry out that command and became one of the disbelievers. Now, considering the exception observed in this divine command, the question arises whether Iblīs was originally among the angels, commanded to prostrate along with them but he disobeyed—thus making the exception connected? Or is the exception disconnected, such that it does not include Iblīs—although, when all the angels are commanded to prostrate, the command would naturally extend to those beneath them as well, thereby encompassing Iblīs? Given that whether the exception is connected or disconnected may influence the determination of whether Iblīs belongs to the category of jinn or angels, exegetes have presented numerous discussions on this issue. Therefore, this study seeks to examine this matter in detail. Research Methodology This study employs a descriptive–analytical library-based method and attempts, through direct reference to the exegetical works of Shaykh Ṭūsī in al‑Tibyān and Ayatollah Javadi Amoli’s Tasnīm, to investigate, study, and examine this issue. Findings From the author’s perspective, although the content of each of the two viewpoints is correct in certain respects and accords with the implications of some verses and narrations, they do not appear to be complete or comprehensive. The author of al‑Tibyān considers Iblīs to be of angelic origin and thus views the exception as connected, whereas the author of Tafsīr-e Tasnīm regards the exception as disconnected and considers Iblīs to be of the jinn. From the perspective of the author of al‑Tibyān, Iblīs was originally an angel who later became a jinn; however, from the perspective of Ayatollah Javadi Amoli, Iblīs was a jinn from the very beginning. Al‑Tibyān states that Iblīs became a disbeliever because of his refusal and arrogance, whereas Ayatollah Javadi Amoli considers Iblīs to have been a disbeliever from the outset. Conclusion What can be inferred from examining these two viewpoints is that, based on the explicit text of the Holy Qurʾān, Iblīs is counted among the jinn; however, due to the refusal and arrogance he exhibited, he was placed among the disbelievers. Therefore, it may be said that, according to the explicit wording of the Holy Qurʾān, Iblīs is of jinn origin; nevertheless, Iblīs can serve as a lesson of admonition only if the meaning of kāna in the verse kāna mina’l‑kāfirīn (“he was among the disbelievers”) is understood as ṣāra (“he became”). Accordingly, the exception appears outwardly to be disconnected and Iblīs is not counted among the angels; however, in reality and meaning it is connected, since the command addressed to the angels also includes him. Keywords: Extended Abstract Research Objective In the Holy Qurʾān, after mentioning the creation of Adam (peace be upon him), God commanded the angels to prostrate in order to honor and exalt his status, thereby drawing attention to the elevated position of His vicegerent among creatures. From the apparent meaning of the Qurʾānic verses and narrations, it is inferred that all the angels obeyed the divine command and immediately prostrated before Adam (peace be upon him); however, Iblīs refused to carry out that command and became one of the disbelievers. Now, considering the exception observed in this divine command, the question arises whether Iblīs was originally among the angels, commanded to prostrate along with them but he disobeyed—thus making the exception connected? Or is the exception disconnected, such that it does not include Iblīs—although, when all the angels are commanded to prostrate, the command would naturally extend to those beneath them as well, thereby encompassing Iblīs? Given that whether the exception is connected or disconnected may influence the determination of whether Iblīs belongs to the category of jinn or angels, exegetes have presented numerous discussions on this issue. Therefore, this study seeks to examine this matter in detail. Research Methodology This study employs a descriptive–analytical library-based method and attempts, through direct reference to the exegetical works of Shaykh Ṭūsī in al‑Tibyān and Ayatollah Javadi Amoli’s Tasnīm, to investigate, study, and examine this issue. Findings From the author’s perspective, although the content of each of the two viewpoints is correct in certain respects and accords with the implications of some verses and narrations, they do not appear to be complete or comprehensive. The author of al‑Tibyān considers Iblīs to be of angelic origin and thus views the exception as connected, whereas the author of Tafsīr-e Tasnīm regards the exception as disconnected and considers Iblīs to be of the jinn. From the perspective of the author of al‑Tibyān, Iblīs was originally an angel who later became a jinn; however, from the perspective of Ayatollah Javadi Amoli, Iblīs was a jinn from the very beginning. Al‑Tibyān states that Iblīs became a disbeliever because of his refusal and arrogance, whereas Ayatollah Javadi Amoli considers Iblīs to have been a disbeliever from the outset. Conclusion What can be inferred from examining these two viewpoints is that, based on the explicit text of the Holy Qurʾān, Iblīs is counted among the jinn; however, due to the refusal and arrogance he exhibited, he was placed among the disbelievers. Therefore, it may be said that, according to the explicit wording of the Holy Qurʾān, Iblīs is of jinn origin; nevertheless, Iblīs can serve as a lesson of admonition only if the meaning of kāna in the verse kāna mina’l‑kāfirīn (“he was among the disbelievers”) is understood as ṣāra (“he became”). Accordingly, the exception appears outwardly to be disconnected and Iblīs is not counted among the angels; however, in reality and meaning it is connected, since the command addressed to the angels also includes him. آنچه از ظواهر قرآن کریم و روآیات استنباط می شود همه ملائکه دستور سجده برآدم را اطاعت نموده و بلافاصله در برابر مسجود خویش سجده نموده لیکن ابلیس از این امر تخلف نموده و از جمله کافران شمرده می شود. حال با توجه به استثنائی که در این امر الهی مشاهده می شود، آیا ابلیس از آغاز از جمله ملائکه بوده ، مأمور به سجده گشت و تخلف نمود و لذا استثناء به صورت متصل دانسته می شود یا این که این استثناء منقطع بوده و ابلیس را شامل نمی شود؟ هرچند وقتی همه ملائکه مأمور به سجده می شوند امر شامل مادون آنها هم شده ابلیس را در بر می گیرد. نظر به اینکه آیا متصل، یا منقطع بودن استثناء می تواند درماهیت جن یا ملک بودن ابلیس اثر داشته باشد یا خیر از سوی مفسران مباحث متعددی مطرح گشت. در این پژوهش تلاش گشت تا به دو دیدگاه صاحب تفسیر تبیان و تسنیم اشاره گردد. یافته های تحقیق برآن است که تبیان، ابلیس را از جنس ملک دانسته و تسنیم آن را از جنس جن می شمارد اما از منظر این پژوهش هرچند براساس نصّ قرآن کریم ابلیس از جنس جن شمرده می شود لیکن با توجه به اباء و استکباری که ورزید جزء کافران قرارگرفت نه آنکه از آغاز جزء کافران بوده باشد. این پژوهش تلاش نموده تا به روش تحلیلی، انتقادی این دو دیدگاه را ارزیابی نماید و معتقد است هر کدام از این دو دیدگاه می تواند از جهتی درست و لیکن کامل نباشد.

https://style.quran.ac.ir/article_178768_20b7bdb1e2370d79634691600e3538a5.pdf