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.