The Rock, Stoneland, Rock City — Verse 35
15:35 · al-Hijr
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وَإِنَّ عَلَیۡكَ ٱللَّعۡنَةَ إِلَىٰ یَوۡمِ ٱلدِّینِ ٣٥
wa-inna ʿalayka l-laʿnata ilā yawmi l-dīn
The Rock, Stoneland, Rock City / al-Hijr (15:35)
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
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Q 7:12 (al-A`raf)
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By commentator who cites how many verses on this ayah
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Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
rejected until the Day of Judgement.’
wa-inna ʿalayka l-laʿnata ilā yawmi l-dīn
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Tafsir Commentary
The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection
Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa`id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.
And indeed the curse shall rest upon you until the Day of Judgement’ the Day of Requital.
And indeed, the curse of remoteness in terms of level, shall rest upon you until the Day, of the minor resurrection and the disengagement of the soul from the body by the severing of its attachment [to it], or [until the Day] of the major one upon annihilation in the affirmation of Oneness.
And indeed, the curse of remoteness in terms of level, shall rest upon you until the Day, of the minor resurrection and the disengagement of the soul from the body by the severing of its attachment [to it], or [until the Day] of the major one upon annihilation in the affirmation of Oneness.
قال الله تعالى له: فاخرج من الجنة، فإنك مطرود من كل خير، وإن عليك اللعنة والبعد من رحمتي إلى يوم يُبْعَث الناس للحساب والجزاء.
يذكر تعالى أنه أمر إبليس أمرا كونيا لا يخالف ولا يمانع بالخروج من المنزلة التي كان فيها من الملأ الأعلى وأنه رجيم أي مرجوم وأنه قد اتبعته لعنة لا تزال متصلة به لاحقة له متواترة عليه إلى يوم القيامة.
وإن عليك اللعنة والإِبعاد من رحمتى إلى يوم الدين ، وهو يوم الحساب والجزاء .وليس المراد أن تنقطع عنه اللعنة يوم الدين ، بل المراد أن هذه اللعنة مستمرة عليه إلى يوم الدين ، فإذا ما جاء هذا اليوم استمرت هذه اللعنة ، وأضيف إليها العذاب الدائم المستمر الباقى ، بسبب عصيانه لأمر ربه ، فذكر يوم الدين ، إنما هو للمبالغة فى طول مدة هذه اللعنة ودوامها ما دامت الحياة الدنيا .وعبر - سبحانه - بعلى فى قوله ( وَإِنَّ عَلَيْكَ اللعنة ) للإشعار بتمكنها منه ، واستعلائها عليه ، حتى لكأن اللعنة فوقه يحملها دون أن تفارقه فى لحظة من اللحظات .
وقوله ( وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ ) يقول: وإن غضب الله عليك بإخراجه إياك من السموات وطردك عنها إلى يوم المجازاة، وذلك يوم القيامة ، وقد بيَّنا معنى اللعنة في غير موضع بما أغنى عن إعادته هاهنا.
( وإن عليك اللعنة إلى يوم الدين ) قيل : إن أهل السماوات يلعنون إبليس كما يلعنه أهل الأرض ، فهو ملعون في السماء والأرض .
و { اللعنة } : السّبّ بالطرد . و ( على ) مستعملة في الاستعلاء المجازي؛ وهو تمكن اللعنة والشتم منه حتى كأنه يقع فوقه .وجُعل { يوم الدين } وهو يوم الجزاء غاية للّعن استعمالاً في معنى الدوام ، كأنه قيل أبدا . وليس ذلك بمقتضي أن اللعنة تنتهي يوم القيامة ويخلفها ضدها ، ولكن المراد أن اللعنة عليه في الدنيا إلى أن يلاقي جزاء عمله فذلك يومئذٍ أشد من اللعنة .
{ وَإِنَّ عَلَيْكَ اللَّعْنَةَ } أي: الذم والعيب، والبعد عن رحمة الله، { إِلَى يَوْمِ الدِّينِ } ففيها وما أشبهها دليل على أنه سيستمر على كفره وبعده من الخير.
أي لعنتي , كما في سورة " ص " .
The turn of events after the creation of the first human made Satan the permanent enemy of humanity. Now, till Doomsday, man is within the range of Satan’s evil. It is imperative that man should be vigilant against the fraudulence of Satan. It is in this present world that the decision is taken about both a man’s success and his failure.
The Command to Prostrate was Given to Angels - Iblis was to Follow Suit
Addressing Iblis in Surah Al-A` raf, it was said: مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ (What stopped you from prostrating when I ordered you? - 7:12). This shows that the command to prostrate was given, along with the angels, to Iblis as well. However, the verses you have gone through a little earlier apparently give the sense that the command was particular to the an-gels. This could mean that the command was originally given to the angels but, as Iblis too was present among the angels, therefore, he too was covered by this command as a corollary - because, when the command went forth for the most august creation of Allah Ta’ ala, that is, the an-gels, that they pay their homage to Sayyidna 'Adam (علیہ السلام) ، it was obvious that any other creation was bound to follow suit under this command. It was for this reason that Iblis did not respond by saying that he was never asked to prostrate to begin with, so he could not be charged with the crime of non-compliance of the order. Perhaps, the words of the Qur’ an here: ' أَبَىٰ أَن يَكُونَ مَعَ السَّاجِدِينَ ' (He refused to be among those who prostrated - 30) may contain a hint in that direction. Rather than say: أَبَىٰ أَن یَّسجُدَ 1 that is, 'he refused to prostrate', what was actually said was: ' أَبَىٰ أَن يَكُونَ مَعَ السَّاجِدِينَ ' he refused to be among those who prostrated. This indicates that the main prostraters were after all the angels but Iblis too, being present with them, was reason-bound to join the prostrating an-gels. So, the Divine wrath was against his failure to join.
(And lo! the curse) My curse and the curse of the angels and all created beings (shall be upon you till the Day of Judgement) until the Day of Reckoning.