An explanation for the speech of Allaah, the Bestower of abundant favours, which was facilitated by Allaah Himself, the Most Generous and Most Merciful
by al-Imaam 'Abdur-Rahmaan ibn Naasir as-Sa'dee
English translation along with occasional brief explanatory notes
al-Baqarah (2):26-39
[2:26] إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا ((Allaah is certainly not ashamed to present any similitude)). This applies to every similitude, whatever it may be. بَعُوضَةً فَمَا فَوْقَهَا ((not even by using something as tiny as a mosquito, or anything else beyond that)). This is because these similitudes convey wisdom and make the truth clear, and Allaah is not ashamed of the truth. It is as though this was said in response to those who deemed it unbefitting to present similitudes which make reference to things that may seem insignificant, and objected to Allaah doing such a thing. In reality, there are no grounds for any objection; rather, this is a means by which Allaah imparts instruction to His servants and grants them His mercy. Therefore, the similitudes He presents should be gratefully accepted. This is why Allaah then said, فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ((As for the people of eemaan, they know that it is the truth from their Lord)). They diligently strive to comprehend and contemplate the similitudes presented. If they understand a similitude’s contents in detail, their knowledge and eemaan increase due to that. If they do not have detailed understanding, they still acknowledge that the similitudes are the truth and that their contents are the truth, even though details of that truth contained in the similitude may be unclear to them. That is their approach because they know that Allaah does not present similitudes aimlessly. On the contrary, they are presented based on profound wisdom, and to produce all-encompassing blessings.
وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا ((but as for those who reject the truth, they say, “What does Allaah intend by such a peculiar similitude?”)). They object and remain confused. Consequently, this adds further rejection of the truth to the rejection they already have, which is in contrast to the people of eemaan for whom it adds further eemaan to the eemaan they already have.
Thus, Allaah said afterwards, يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ((There are many whom Allaah leaves astray by a similitude, and there are many whom He guides by it)). This describes what happens to those who accept the truth and those who reject it when passages of the Qur’aan come down to them. Allaah – the Most Exalted – said elsewhere in the Qur’aan, ((Whenever a soorah is sent down, some of the munaafiqoon say, “Is there any one of you who was increased in eemaan by this?” As for those who have eemaan, it does indeed increase their eemaan and they rejoice. But as for those in whose hearts is a disease, it will add further impurity to the impurities they already have within themselves, and they will die while continuing to reject the truth)) [9:124-125].
No blessing people receive is greater than the blessing of the Qur’aan coming down to them. Yet for some, it ends up becoming a source of trial, confusion, misguidance, and increase in ills; while for others, it proves to be a source of bounty, mercy, and increase in goodness. Perfect indeed is the One who made His servants so different, and the only One who has complete control of guiding them or leaving them astray.
After the preceding, Allaah mentioned the wisdom behind Him leaving astray those whom He leaves that way, and the fact that He does so out of His justice. وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ ((but He does not leave anyone astray by it except those who persist in wrongdoing)). This refers to those who forsake obeying Allaah, stubbornly oppose Allaah’s Messengers, and make such wrongdoing an essential part of their character which they do not seek to change. Consequently, the wisdom of Allaah – the Most Exalted – dictated leaving them astray due to them not being fit for His guidance. In contrast, Allaah’s wisdom and grace dictated granting guidance to those who have sound beliefs and perform righteous deeds.
((Wrongdoing)) in the texts of Islaam is of two types: one type removes an individual from the religion that Allaah prescribed and nullifies the individual’s eemaan, and this is the type mentioned in this passage [2:26] as well as other similar passages; while the other type does not nullify a person’s eemaan, and this is the type mentioned in the statement of Allaah – the Most Exalted – ((People of eemaan, if someone known for wrongdoing comes to you with any information, verify its accuracy…)) [49:6].
Allaah then described those who persist in wrongdoing by saying that they are:
[2:27] الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ ((those who breach their agreements with Allaah after He made it binding for them to be fulfilled)). This includes agreements between them and their Lord, as well as agreements between them and other people, which Allaah made binding for them to fulfil in the strongest terms. However, they do not care about those binding obligations; rather, they breach them, forsake Allaah’s commands, perpetrate what Allaah prohibited, and also breach the agreements that exist between themselves and other people.
وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ ((they sever the bonds that Allaah commanded to be upheld)). This includes many things. Allaah instructed us to uphold the bond between us and Him by having sound beliefs about Him and being true worshipping servants towards Him. Allaah instructed us to uphold the bond between us and His Messenger (may Allaah grant him commendation and protection) by having correct beliefs about him, loving him, respecting him, and fulfilling our duties towards him. Allaah also instructed us to uphold the bonds between us and our parents, relatives, friends, and all other people by fulfilling the rights which Allaah commanded us to fulfil towards them.
The people of eemaan uphold the bonds that Allaah commanded to be upheld and they fulfil those rights in a complete manner. On the other hand, those involved in wrongdoing sever those bonds and ignore them completely. They perpetrate wrong, break ties, and commit sins; and these constitute causing corruption upon the Earth [as mentioned next, in Allaah’s statement وَيُفْسِدُونَ فِي الْأَرْضِ ((and they cause corruption upon the Earth))].
أُولَئِكَ ((They)) meaning those who fit the foregoing description هُمُ الْخَاسِرُونَ ((are the ones who will suffer complete loss)) in this world and in the hereafter. It is only these people who will suffer such loss since they will lose from every perspective, without any sort of gain whatsoever. That is because the prerequisite for any righteous deeds to be accepted is eemaan, and a person who lacks eemaan has no righteous deeds to his credit in reality. The type of loss referred to here is the loss that results from kufr (rejecting the truth from Allaah). As for loss that could result from either kufr, committing other sins, or neglecting deeds that are encouraged, this type is mentioned in the statement of Allaah, the Most Exalted, ((all humans are truly in a state of utter loss)) [103:2]. This applies to all people in general except for those who possess the characteristics of holding sound beliefs, performing righteous deeds, counselling each other to adhere to the truth, and counselling each other to persevere. The essence of this loss is missing out on anything good that one is in the process of attaining and that one has the means to attain.
[2:28] [كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ ((How could you reject Allaah although you were initially lifeless, then He gave you life, then He will cause you to die, then He will bring you back to life, and then to Him alone you will all return?))]. The question posed here reflects that what is being asked about is something astonishing, blameworthy, and reprehensible. In other words, how could you reject Allaah despite Him being the One who created you after you did not exist; bestowed upon you all types of blessings; and will cause you to die when your decreed lifespan in this world ends, then recompense you in your graves, then bring you back to life once more at the time of resurrection, then have all of you return to Him, and then recompense you in full? To begin with, you are all under His control, encompassed by His kindness, subject to the directives of the religion He prescribed, and – after that all – will inevitably be recompensed by Him. Therefore, is it befitting for you to reject Him? Could doing that be anything besides the utmost extent of insolence and imprudence? Contrary to being that way, what is befitting for you is to observe taqwaa of Him, be grateful to Him, have sound beliefs about Him, fear His punishment, and hope for His reward.
[2:29] هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ((He is the One who created for you all things throughout the entire Earth)). Out of Allaah’s kindness and mercy towards all of you, He created for you all things throughout the Earth so that you may use them for your own benefit, find enjoyment in them, and learn lessons from them.
This honourable passage shows that the default concerning things is that they are permissible and pure. This is understood because the context here is that of Allaah reminding us of His blessings. Excluded from that default are all unwholesome things, and their prohibition can be drawn from what this passage implies, from understanding the objective of all that Allaah put at our disposal, and from recognizing that Allaah created them for our benefit. Hence, anything harmful is excluded from that default [since ((all things)) refers specifically to those that are wholesome]. Furthermore, Allaah prohibiting us from unwholesome things in order to protect us from them is part of completing His favour to us.
Next came Allaah’s statement, ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ((Then, He set about doing what He wanted with the heavens, thus making them seven complete heavens)). The Arabic word استوى (istawaa) has three meanings in the Qur’aan.{1}
When istawaa is not used in conjunction with the words على or إلى, it conveys the meaning of completion, as in Allaah’s statement about the Prophet Moosaa, ((When he reached his prime and istawaa (i.e. reached complete maturity).)) [28:14].
When istawaa is used in conjunction with the word على, it conveys the meaning of being above or rising above, as in the statement of Allaah, the Most Exalted, ((The Possessor of Limitless Mercy istawaa ‘alaa (rose above) the Throne)) [20:5], as well as the statement of Allaah, ((So that tastawoo ‘alaa (you may be above them) upon their backs)) [43:13].
When istawaa is used in conjunction with the word إلى, it conveys the meaning of setting about doing something that one wants to do, as in this passage [2:29]. In other words, once Allaah – the Most Exalted – had created the Earth, He set about doing what He wanted regarding the creation of the heavens. Thus, He made them seven heavens by bringing them into existence and making them complete from all perspectives.
وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ((and He has knowledge of all things)). Allaah is the One who ((knows all that goes into the earth and all that comes out of it, as well as all that descends from the sky and all that ascends into it)) [34:2]. ((Allaah knows all that you conceal and all that you disclose)) [16:19]. ((He knows all that is said privately, and all that is even more concealed)) [20:7].
In the Qur’aan, Allaah often mentions His act of creating along with affirmation of His knowledge, as in this passage [2:29] and also in the statement of Allaah, the Most Exalted, ((Could the One who created ever lack knowledge although He is the Caregiver who knows even the most minute of details, the One fully acquainted with all things?)) [67:14]. Allaah’s creation of all things and knowledge of all things are mentioned together because His creation of all things provides the clearest evidence of His knowledge, wisdom, and ability.
Notes:
{1} According to the explanations of the scholars among the Salaf (foremost generations of Islaam), the word “istawaa” in the Qur’aan only conveys one meaning and that is the meaning of being above or rising above, and Allaah knows best. A pertinent comment about the upcoming explanation presented by the author was made by ash-Shaykh ‘Abdur-Razzaaq ibn ‘Abdil-Muhsin al-‘Abbaad al-Badr (may Allaah grant both him and his father continued wellbeing) in which he said, “The correct view is that the Arabic word istawaa conveys the meaning of being above or rising above. This was explained by Shaykh al-Islaam ibn Taymiyyah as well as his student ibn al-Qayyim. They both cited this explanation from a number of scholars among the Salaf. In fact, ibn al-Qayyim mentioned that there was consensus among the Salaf regarding that explanation. See [Majmoo‘] al-Fataawaa (5/518) onwards, Mukhtasar as-Sawaa‘iq al-Mursalah (320).” (See ash-Shaykh ‘Abdur-Rahmaan ibn Sa‘dee wa Juhooduhu fee Tawdeeh al-‘Aqeedah, p. 142).
\End of notes.
[2:30] [وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ((Messenger of Allaah, remember and inform the people about when your Lord said to the angels, “I am going to place upon the Earth successive generations”))]. This passage now begins to mention the creation of the forefather of all humans, that being Aadam (may Allaah grant him continued protection), and the virtues Allaah granted him. When Allaah – the Most Exalted – wanted to bring Aadam into being, Allaah informed the angels of that, as well as the fact that He was going to place Aadam upon the Earth to be followed by successive generations of his own kind.
[قَالُوا ((They said))] those being the angels (may Allaah grant them continued protection), أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا ((“Will you place upon it those who will cause corruption throughout it”)) by committing sins, وَيَسْفِكُ الدِّمَاءَ ((“and shed blood wrongfully”)). Bloodshed is a specific instance of what is included under the more general heading of causing corruption mentioned before it. Bloodshed was mentioned in particular to highlight the severity of the crime of murder.
The angels asked about this based on their assumption that the successive generations who would be placed upon the Earth would do those things. Hence, the angels declared that Allaah – the Originator of all things – was exalted far above that, and they further stated that they maintained their worshipping servitude to Allaah in a manner that did not contain any corruption. They said, وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ ((“whereas we glorify You with Your praises”)). In other words: we declare Your perfection – as rightfully befits You – by way of the praise and majesty that You deserve. وَنُقَدِّسُ لَكَ ((“and we exalt for Your sake”)). One meaning that could be understood from this expression is, “We declare that You alone are exalted above every imperfection.” Another meaning that could be understood from it is, “For Your sake, we strive to keep ourselves exalted above bad things; and we do that by maintaining the purity of ourselves through acquiring good characteristics – such as love for Allaah, fear of Allaah, and recognizing Allaah’s magnificence – as well as through ridding ourselves of bad characteristics.”
قَالَ ((Allaah said)) to the angels, إِنِّي أَعْلَمُ ((“I certainly know”)) about those successive generations, مَا لَا تَعْلَمُونَ ((“that which you do not know”)). This is because your statements are based on your own assumptions, whereas I am the One who knows all that is apparent and all that is hidden, and I also know that the good that will result from the creation of these successive generations is many times greater than any bad that may result.
Some of the reasons behind Allaah creating humans and placing them as successive generations upon the Earth include Allaah – the Most Exalted – wanting to choose from among them Prophets, people who consistently affirm the truthfulness of the Prophets, people who are martyred in His path, and people who are righteous individuals; to grant the aforementioned people special favour; to make His evidences manifest to all people; to have various acts of worship take place which would not happen without the creation of these successive generations, such as struggling in Allaah’s path, and others; to test the individuals accountable to Allaah for their deeds so as to uncover various types of hidden potential that lie within them to achieve both good and bad; to set those who treat Allaah as their enemy apart from those who treat Him as their ally; and to make manifest the evil harboured within the self of Iblees, which is an intrinsic part of his nature. Even if there was no other reason behind Allaah creating these successive generations, the foregoing momentous reasons that are based on Allaah’s wisdom are more than enough.
The aforementioned statement of the angels implied that they assumed they were more virtuous than the successive generations that Allaah was going to place upon the Earth. Thus, Allaah – the Most Exalted – wanted to make the virtue of Aadam clear so that they would recognize his status, as well as Allaah’s perfect wisdom and knowledge. As a result:
[2:31] وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ((And Allaah taught Aadam the names of all things)) and Allaah also taught him what things those names applied to. In other words, Allaah taught Aadam words and their meanings, even the diminutive names which are used to refer to smaller instances of things, such as qas‘ah (a plate) and qusay‘ah (a small plate). ثُمَّ عَرَضَهُمْ ((then Allaah showed those things)) meaning the things that were named عَلَى الْمَلَائِكَةِ ((to the angels)) as a test for them, to show whether or not they knew what the things were. فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ ((and said, “Tell Me the names of these if you are truthful in your claim”)) since you – the angels – say and assume that you are more virtuous than the successive generations to be placed upon the Earth.
[2:32] قَالُوا سُبْحَانَكَ ((They said, “You are perfect in every way”)). That is: we exalt You far above raising any objection against You or opposing Your commands. لَا عِلْمَ لَنَا ((“We have no knowledge”)) of anything whatsoever إِلَّا مَا عَلَّمْتَنَا ((“except what You have taught us”)) out of Your grace and generosity. إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ ((“You are indeed the One who is the Completely Knowledgeable, the Most Wise”)). You are ((the Completely Knowledgeable)) who encompasses all things with His knowledge such that nothing throughout the heavens or the Earth is hidden from Him, not even a tiny ant or anything smaller or larger. You are also ((the Most Wise)) who has completely perfect wisdom from which no creature or command is excluded. Thus, there is nothing that You create without wisdom, and no command that You give without wisdom.
Wisdom refers to putting a thing in its rightful place. By saying the preceding, the angels affirmed Allaah’s wisdom and knowledge, admitted their own inability to have knowledge of anything at all on their own, and acknowledged Allaah’s favours to them as well as the fact that He taught them what they did not know.
[2:33] Then, قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ ((Allaah said, “Aadam, tell them the names of these things”)), meaning the names of the things that Allaah had shown to the angels but they were unable to name. فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ ((When Aadam told the angels their names)), it became clear to the angels that Aadam was superior to them, and they clearly grasped the wisdom and knowledge of Allaah – the Originator of all things – in creating successive generations of humans and placing them upon the Earth.
قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ((Allaah said to the angels, “Did I not tell you that I know all that is unseen throughout the heavens and the Earth))? This refers to what is concealed from us such that we are unable to see it. Since Allaah knows all that is unseen to us, it is even more obvious that He knows all that is visible to us. Allaah further said to the angels, وَأَعْلَمُ مَا تُبْدُونَ ((and I know all that you disclose)), in other words, what you make apparent, وَمَا كُنْتُمْ تَكْتُمُونَ ((and all that you have been concealing?)).
[2:34] [وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا ((Messenger of Allaah, remember and inform the people about when We said to the angels, “Prostrate before Aadam” and the angels then prostrated))]. Allaah – the Most Exalted – then commanded the angels to prostrate to Aadam as a gesture of honour and respect to him, and as an act of worship to Allaah, the Most Exalted. As a result, the angels fulfilled that command of Allaah and they all hastened to prostrate.
إِلَّا إِبْلِيسَ أَبَى ((However, Iblees did not. He refused)) to prostrate, [وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ and he ((was arrogant, and was among those who rejected the truth from Allaah))]. His arrogance made him deem himself above fulfilling Allaah’s command and above the level of Aadam. Iblees had said to Allaah, ((Am I supposed to prostrate before one whom You created from clay?)) [17:61]. This refusal and arrogance on his part stemmed from the kufr that he harboured within himself. That was the point at which a clear display was made of his enmity towards Allaah and towards Aadam, as well as his arrogance and his rejection of the truth.
Some of the lessons we learn from these passages [2:30-34] are the following:
Affirming that Allaah – the Most Exalted – speaks and that He always has the attribute of speech. He says whatever He wills and He speaks as He wills.
Another lesson is affirming that Allaah is Completely Knowledgeable, Most Wise; and this implies that any time we do not grasp the wisdom behind some of the things that Allaah created and some of the directives He prescribed for us, it is still obligatory for us to accept what has come to us from Allaah, put our own reasoning at fault, and affirm Allaah’s wisdom in all things.
Another lesson is taking note of the care and kindness Allaah bestowed upon the angels by teaching them what they lacked knowledge of, and drawing their attention to what was beyond the extent of their knowledge.
Another lesson is recognizing the virtue of knowledge, and this is understood from several perspectives. One perspective is that Allaah made Himself known to His angels as the One who has complete knowledge and wisdom. Another perspective is that Allaah showed the angels Aadam’s superiority by way of knowledge, and also showed them that knowledge is the most virtuous characteristic that a servant of Allaah can have. A third perspective is that Allaah commanded the angels to prostrate before Aadam as a way of honouring him when it became evident that he had been granted knowledge that they did not have.
Another lesson is that when an individual is tested with a task and he proves himself able to excel after others have failed in the same task, that makes the virtue of the individual even more complete than if his ability was not compared with that of others.
Further lessons include – but are not limited to – contemplating the contrast between the forefather of humans and the forefather of jinns, recognizing the virtues of Aadam and the many favours that Allaah granted him, and knowing the enmity of Iblees towards Aadam.
[2:35] [وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا ((We said, “Aadam, you and your spouse may reside in Jannah and eat freely from it wherever you wish”))]. When Allaah created Aadam and honoured him, Allaah completed His blessings to Aadam by creating from Aadam himself a spouse with whom Aadam could find tranquility and companionship. Allaah further instructed the two of them to reside in Jannah, and to eat abundantly and with enjoyment from all the types of fruits throughout it. As mentioned elsewhere in the Qur’aan, Allaah had told Aadam, ((Indeed, here in Jannah, what you have been granted is that you will not go hungry in it or unclothed, and you will not go thirsty in it or suffer from the sun’s heat)) [20:118-119]. In the passage being discussed [2:35], Allaah further said, وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ ((“but the two of you must not approach this particular tree”)). That referred to one type among the trees of Jannah and Allaah has best knowledge about which one it was. He only prohibited the two of them from approaching it either as a test and trial, or for a reason – based upon His wisdom – that we do not have knowledge about. فَتَكُونَا مِنَ الظَّالِمِينَ ((“or else you will both be among those who transgress the limits I have set”)). This shows that what they were prohibited from was impermissible for them, since it was described as resulting in transgressing Allaah’s bounds.
[2:36] However, the enemy to Aadam and his spouse kept whispering to both of them and enticing them to eat what they were both prohibited from. He continued to do so until his enticement led them both to slip into wrongdoing ((and he swore an oath)) by Allaah ((to them both saying, “I am a sincere advisor to both of you”)) [7:21]. [فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ((Then, Shaytaan made them both slip from Jannah and removed them both from the state they were previously in))]. Consequently, they were both deceived by him and they obeyed him. Thus, he caused them to be removed from the state of enjoyment and abundance in which they had been.
[وَقُلْنَا اهْبِطُوا ((We said, “All of you must descend”))]. All of them were subsequently sent down to an abode of toil, exhaustion, and struggle. بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ((“You will be enemies to each other”)). In other words, Aadam and his progeny would be enemies to Iblees and his progeny. It is well known that one’s enemies strive hard to cause damage and harm to him in every way, and also to deprive him of good in every way. Hence, this passage contains an implicit warning to the descendants of Aadam against Shaytaan, just as Allaah – the Most Exalted – explicitly stated elsewhere in the Qur’aan, ((Shaytaan is indeed an enemy to you, so treat him as an enemy. He only calls his followers to misguidance which causes them to end up among the inhabitants of the raging hellfire)) [35:6]. Allaah also said, ((Would you still then take him and his progeny as allies instead of Me even though they are enemies to you? What a terrible exchange that is for those who continue to transgress Allaah’s limits)) [18:50].
Allaah then mentioned the destination to which they would descend: وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ ((“and upon the Earth you will have an abode)), meaning a place to reside and settle, وَمَتَاعٌ إِلَى حِينٍ ((and means of livelihood for a time)) that being until the end of the lifespan decreed for each one of you. After that, you will move from the Earth to the abode for which you were created, and which was created for you. This passage tells us that the time spent living in this world is temporary. This world is not our true abode in which to settle; rather, it is a place through which we pass and from which we are to take the provisions we need for that other abode. This world is not to be populated and developed as a permanent abode.
[2:37] فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ ((Aadam then received some words from his Lord)). Allaah sent those words to Aadam as divine inspiration, and Aadam received and accepted those words. The words were [رَبَّنَا ظَلَمْنَا أَنْفُسَنَا [وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ ((Our Lord, we have wronged ourselves [and if You do not forgive us and have mercy upon us, we will certainly be among those who suffer complete loss])) [7:23]. Thus, Aadam admitted his sin and sought forgiveness from Allaah. فَتَابَ عَلَيْهِ ((and his Lord accepted his repentance)) and had mercy upon him. إِنَّهُ هُوَ التَّوَّابُ ((He is indeed the Continuous Accepter of repentance)) towards those who repent and return to Him. Allaah’s acceptance of repentance has two parts: first comes guiding His servant to repent, and second comes accepting the servant’s repentance so long as it fulfils all the requirements for acceptance. Allaah is indeed also الرَّحِيمُ ((the Bestower of mercy)) towards His worshipping servants; and part of His mercy to them is guiding them to repent, forgiving them, and granting them pardon.
[2:38] [قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ((We said: Every one of you must now descend from here))]. Making them descend was repeated (i.e. after having already been mentioned in [2:36]) to show that what comes afterwards is linked to it, that being Allaah’s statement, فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى ((Then, whenever any guidance comes to you from Me)). In other words, whenever guidance from Me comes to you: humans and jinns. That guidance consists of a Messenger and a Scripture that will guide you to all that brings you near to Me and closer to all that pleases Me. فَمَنْ تَبِعَ هُدَايَ ((anyone who follows My guidance)), meaning anyone among you who does that by having sound beliefs about My Messengers and Scriptures, and complying with their guidance. This entails accepting everything the Messengers and Scriptures convey, fulfilling their commands, and avoiding their prohibitions. The people who do that فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ((will neither have anything to fear nor will they grieve)). Elsewhere in the Qur’aan, Allaah said about them, ((anyone who follows My guidance will not go astray or end up in misery)) [20:123]. Thus, four things result from following Allaah’s guidance:
Two are: being protected from fear and being protected from grief. The difference between them is that grief is caused by harm that has already befallen a person, while fear is caused by harm that is expected but has not yet happened. Here, Allaah stated that anyone who follows His guidance will be protected from both fear and grief. Furthermore, when those two are absent, the result is their opposite, which is complete security.
The other two are: being protected from misguidance and misery, provided that the person follows Allaah’s guidance. When misguidance and misery are absent, their opposites result, those being sound guidance and happiness.
Therefore, the person who follows Allaah’s guidance will attain security and happiness in both this world and the hereafter; he will attain sound guidance; and he will be protected from every form of fear, grief, misguidance, and misery. In that way, he will attain all that is desirable, and have all that is undesirable averted from him. This is the opposite of the person who does not follow Allaah’s guidance and, instead, rejects Allaah and denies His evidences.
[2:39] وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا] أُولَئِكَ أَصْحَابُ النَّارِ ] (([And as for those who reject the truth and deny Our evidences,] they shall be the permanent inhabitants of the hellfire)). The Arabic word “as-haab” here [translated as “the permanent inhabitants”] conveys the meaning of staying with something constantly, just like a person constantly stays with those who are his close companions, and constantly stays around someone who owes him something that he urgently wants returned. هُمْ فِيهَا خَالِدُونَ ((They will remain there endlessly)). They will not leave it, punishment there will not be reduced for them at any time, and they will not have any defense against it.
These and similar passages of the Qur’aan indicate that all jinns and humans will be divided into two groups: those who will end up in lasting happiness and those who will end up in lasting misery. Such passages also explain the traits of the two groups; they mention the deeds that would lead to those outcomes; and they show that jinns are like humans with regard to being rewarded and punished by Allaah, just as they are like them in being subject to Allaah’s commands and prohibitions.
