Surah al-Hijr (The Valley of Stone) 15 : 32
Translations
Pickthall
Yusuf Ali
Explanatory Note
“God said: ‘Iblīs! What is your reason for not being among those who have prostrated themselves?’ [Iblīs] replied: I am not one to prostrate myself to a human being whom You have created out of sounding clay, out of mud moulded into shape.’“ (Verses 32-33)
Thus the nature of this creature, who was created out of the fire of scorching winds, has surfaced. We see that arrogance, conceit and disobedience are part of his nature.
3. Surah Overview
“This surah was revealed in Makkah, after the revelation of Surah 12, Joseph. The time was a very critical one, falling as it did between the ‘year of sorrow’ when the Prophet lost his wife Khadijah and his uncle Abu Talib and the year when the Prophet migrated to Madinah. The surah thus reflects the needs and requirements of this difficult period.” [Ref: Qutb, Fi Dhilal]
“It is clear from its topics and style that the period of its revelation is similar to that of Surah 14: Ibraheem (Abraham) as two things are quite prominent in its background. Firstly, it appears from the repeated warnings in this Surah that despite the fact that the Prophet had been propagating the Message for many years his people in general had not shown any inclination towards its acceptance, nay they had become more and more obdurate and stubborn in their antagonism, enmity and ridicule with the passage of time. Secondly by that time the Prophet had begun to feel a little tired of making strenuous efforts to eradicate disbelief and opposition of his people. That is why God has consoled and comforted him over and over again by way of encouragement..” [Ref: Mawdudi]
10. Wiki Forum
11. Tafsir Zone
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Overview (Verses 32 - 38) “God said: ‘Iblīs! What is your reason for not being among those who have prostrated themselves?’ [Iblīs] replied: I am not one to prostrate myself to a human being whom You have created out of sounding clay, out of mud moulded into shape.’“ (Verses 32-33) Thus the nature of this creature, who was created out of the fire of scorching winds, has surfaced. We see that arrogance, conceit and disobedience are part of his nature. Iblīs mentions the clay and mud, but does not mention the sublime spirit that mixes irrevocably with that mud. In his insolence he declares that a great creature like him could not prostrate himself to a human being whom God has created out of mud moulded into shape. Such an attitude leads to its natural consequence: “God said: ‘Then get out of here, for you are accursed, and the curse shall be on you till the Day of judgement.’“ (Verses 34-35) This is a just reward for disobedience and rebellion. At this point, his evil characteristics come out in full force. We see how he nurses his grudges and how he plans to spread evil: “He said: My Lord, grant me a respite till the Day when all shall be resurrected.’ [God] said: ‘You are among those who are granted respite till the Day of the appointed time.’“ (Verses 36-38) He requests respite to the Day of Judgement, but not to have the opportunity to repent of his sin which he has committed in the presence of God Almighty. It is not to atone for his sin that he wants to be spared death until the Day of Judgement, but rather to exact revenge on Adam and his offspring. He is avenging himself against mankind for his expulsion and the curse that he has incurred. He thus blames Adam for his expulsion, instead of acknowledging that it was the result of his own sinful insolence. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 32 - 38) “God said: ‘Iblīs! What is your reason for not being among those who have prostrated themselves?’ [Iblīs] replied: I am not one to prostrate myself to a human being whom You have created out of sounding clay, out of mud moulded into shape.’“ (Verses 32-33) Thus the nature of this creature, who was created out of the fire of scorching winds, has surfaced. We see that arrogance, conceit and disobedience are part of his nature. Iblīs mentions the clay and mud, but does not mention the sublime spirit that mixes irrevocably with that mud. In his insolence he declares that a great creature like him could not prostrate himself to a human being whom God has created out of mud moulded into shape. Such an attitude leads to its natural consequence: “God said: ‘Then get out of here, for you are accursed, and the curse shall be on you till the Day of judgement.’“ (Verses 34-35) This is a just reward for disobedience and rebellion. At this point, his evil characteristics come out in full force. We see how he nurses his grudges and how he plans to spread evil: “He said: My Lord, grant me a respite till the Day when all shall be resurrected.’ [God] said: ‘You are among those who are granted respite till the Day of the appointed time.’“ (Verses 36-38) He requests respite to the Day of Judgement, but not to have the opportunity to repent of his sin which he has committed in the presence of God Almighty. It is not to atone for his sin that he wants to be spared death until the Day of Judgement, but rather to exact revenge on Adam and his offspring. He is avenging himself against mankind for his expulsion and the curse that he has incurred. He thus blames Adam for his expulsion, instead of acknowledging that it was the result of his own sinful insolence. |
