The Letter Sad — Verse 71
38:71 · Sad
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إِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰۤىِٕكَةِ إِنِّی خَـٰلِقُۢ بَشَرࣰا مِّن طِینࣲ ٧١
idh qāla rabbuka lil'malāikati innī khāliqun basharan min ṭīni
The Letter Sad / Sad (38:71)
Connections 2 multi-source 4 single-source 4 commentators
Multi-source connections cited by 2+ commentators
Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 4 verses
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Al-Qushairi Tafsir 2 verses 4 mentions total
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Kashani Tafsir 2 verses 4 mentions total
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Kashf Al-Asrar Tafsir 2 verses
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.
Your Lord said to the angels, ‘I will create a man from clay
idh qāla rabbuka lil'malāikati innī khāliqun basharan min ṭīni
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Tafsir Commentary
The Story of Adam and Iblis
Allah mentions this story in Surat Al-Baqarah, at the beginning of Surat Al-A`raf, in Surat Al-Hijr, Al-Isra', Al-Kahf and here. Before creating Adam, peace be upon him, Allah told the angels that He was going to create a human being from sounding clay of altered smooth black mud. He told them that when He finished creating and forming him, they were to prostrate to him as a sign of honor and respect, and out of obedience to the command of Allah, may He be exalted. All of the angels obeyed this command except for Iblis, who was not one of them. He was one of the Jinn, and his nature betrayed him at his time of greatest need. He refused to prostrate to Adam, and he disputed with his Lord about him, claiming that he was better than Adam, because he was created from fire while Adam was created from clay, and fire was better than clay, or so he said. He made a mistake by doing this, and he went against the command of Allah, thus committing the sin of disbelief. So Allah exiled him, humiliated him, and cast him out of His mercy and His sacred Presence, and called him "Iblis" symbolizing that he had Ablasa min Ar-Rahmah (despaired of mercy) -- that there was no hope for him of mercy. He cast him down from the heavens, disgraced and rejected, to the earth. Iblis asked Allah to give him a reprieve until the Day of Resurrection, so the Forbearing One, Who does not hasten to punish those who disobey Him, gave him a reprieve. When he knew that he was safe from destruction until the Day of Resurrection, he rebelled and transgressed.
فَبِعِزَّتِكَ لأغْوِيَنَّهُمْ أَجْمَعِينَإِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ
(Iblis said: "By Your might, then I will surely mislead them all, except Your true servants amongst them.") This is like the Ayat:
أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَـمَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً
(Iblis said: "See this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring all but a few!") (17:62). These few are the ones who are excepted in another Ayah, which is:
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً
(Verily, My servants -- you have no authority over them. And All-Sufficient is your Lord as a Guardian.) (17:65)
قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ
لاّمْلاّنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ
((Allah) said: "The truth is -- and the truth I say that I will fill Hell with you and those of them (mankind) that follow you, together.") Some of them, including Mujahid, read this as meaning, "I am the Truth and the truth I say." According to another report narrated from Mujahid, it means, "The truth is from Me and I speak the truth." Others, such as As-Suddi, interpreted it as being an oath sworn by Allah. This Ayah is like the Ayat:
وَلَـكِنْ حَقَّ الْقَوْلُ مِنْى لاّمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ
(but the Word from Me took effect, that I will fill Hell with Jinn and mankind together.) (32:13), and
قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوفُورًا
((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) - an ample recompense.) (17:63).
Mention when your Lord said to the angels ‘Indeed I am about to create a human being out of clay and this was Adam.
When thy Lord said to the angels, “I am creating a mortal of clay.” From here to this surah's end is the story of Adam and Iblis. A great deal has been said about the two, which I summarize here: In terms of outwardness, a slip appeared from Adam and an act of disobedience from Iblis. It was said to Adam, “Do not eat the wheat,” and he ate it. It was said to Iblis, “Prostrate yourself,” and he did not do so. The capital of rejection and of acceptance, however, did not arise from their acts. It arose from the flow of the Pen and the decrees of Eternity. The Pen wrote felicity for Adam as a consequence of the eternal will. A support was found for that in his makeup, and his sin was consigned to that by way of excuse: He forgot, and We found in him no resoluteness [20:115]. In the case of Iblis, the Pen had written rejection and expulsion by the decree of the eternal will, so an ambuscade was made from his own makeup and his sin was consigned to himself: He refused and claimed to be great; he was one of the unbelievers [2:34]. A collar was made for the sake of cursing and, by the decree of beginningless rejection, it was fastened to the neck of his days. Thus, whenever a gem appeared from the crucible of his deeds, it turned out to be a discard from the hand of the assayer of knowledge. His deeds were discards and his worship became the cause of the curse. His obedience became the motivation for being driven out, and concerning the reality of his work, this expression was given: “No one stands up to the decree and no one contends with the Beginningless.” Which lover of Yours do I not copy and which night for You do I not weep? Though the Adamite does not please You, he has given You permission to shed his blood. In the world of acceptance Adam was like Iblis in the world of rejection. Wherever there are greetings and felicitations, they are turned toward Adam, and wherever there are cursing and ex- pulsion, they are turned toward Iblis. The forelock of that cursed one is fastened to the hem of the resurrection not because of any bestowal of eminence.
When thy Lord said to the angels, “I am creating a mortal of clay.” From here to this surah's end is the story of Adam and Iblis. A great deal has been said about the two, which I summarize here: In terms of outwardness, a slip appeared from Adam and an act of disobedience from Iblis. It was said to Adam, “Do not eat the wheat,” and he ate it. It was said to Iblis, “Prostrate yourself,” and he did not do so. The capital of rejection and of acceptance, however, did not arise from their acts. It arose from the flow of the Pen and the decrees of Eternity. The Pen wrote felicity for Adam as a consequence of the eternal will. A support was found for that in his makeup, and his sin was consigned to that by way of excuse: He forgot, and We found in him no resoluteness [20:115]. In the case of Iblis, the Pen had written rejection and expulsion by the decree of the eternal will, so an ambuscade was made from his own makeup and his sin was consigned to himself: He refused and claimed to be great; he was one of the unbelievers [2:34]. A collar was made for the sake of cursing and, by the decree of beginningless rejection, it was fastened to the neck of his days. Thus, whenever a gem appeared from the crucible of his deeds, it turned out to be a discard from the hand of the assayer of knowledge. His deeds were discards and his worship became the cause of the curse. His obedience became the motivation for being driven out, and concerning the reality of his work, this expression was given: “No one stands up to the decree and no one contends with the Beginningless.” Which lover of Yours do I not copy and which night for You do I not weep? Though the Adamite does not please You, he has given You permission to shed his blood. In the world of acceptance Adam was like Iblis in the world of rejection. Wherever there are greetings and felicitations, they are turned toward Adam, and wherever there are cursing and ex- pulsion, they are turned toward Iblis. The forelock of that cursed one is fastened to the hem of the resurrection not because of any bestowal of eminence.
When thy Lord said to the angels, “I am creating a mortal of clay.” From here to this surah's end is the story of Adam and Iblis. A great deal has been said about the two, which I summarize here: In terms of outwardness, a slip appeared from Adam and an act of disobedience from Iblis. It was said to Adam, “Do not eat the wheat,” and he ate it. It was said to Iblis, “Prostrate yourself,” and he did not do so. The capital of rejection and of acceptance, however, did not arise from their acts. It arose from the flow of the Pen and the decrees of Eternity. The Pen wrote felicity for Adam as a consequence of the eternal will. A support was found for that in his makeup, and his sin was consigned to that by way of excuse: He forgot, and We found in him no resoluteness [20:115]. In the case of Iblis, the Pen had written rejection and expulsion by the decree of the eternal will, so an ambuscade was made from his own makeup and his sin was consigned to himself: He refused and claimed to be great; he was one of the unbelievers [2:34]. A collar was made for the sake of cursing and, by the decree of beginningless rejection, it was fastened to the neck of his days. Thus, whenever a gem appeared from the crucible of his deeds, it turned out to be a discard from the hand of the assayer of knowledge. His deeds were discards and his worship became the cause of the curse. His obedience became the motivation for being driven out, and concerning the reality of his work, this expression was given: “No one stands up to the decree and no one contends with the Beginningless.” Which lover of Yours do I not copy and which night for You do I not weep? Though the Adamite does not please You, he has given You permission to shed his blood. In the world of acceptance Adam was like Iblis in the world of rejection. Wherever there are greetings and felicitations, they are turned toward Adam, and wherever there are cursing and ex- pulsion, they are turned toward Iblis. The forelock of that cursed one is fastened to the hem of the resurrection not because of any bestowal of eminence.
When thy Lord said to the angels, “I am creating a mortal of clay.” From here to this surah's end is the story of Adam and Iblis. A great deal has been said about the two, which I summarize here: In terms of outwardness, a slip appeared from Adam and an act of disobedience from Iblis. It was said to Adam, “Do not eat the wheat,” and he ate it. It was said to Iblis, “Prostrate yourself,” and he did not do so. The capital of rejection and of acceptance, however, did not arise from their acts. It arose from the flow of the Pen and the decrees of Eternity. The Pen wrote felicity for Adam as a consequence of the eternal will. A support was found for that in his makeup, and his sin was consigned to that by way of excuse: He forgot, and We found in him no resoluteness [20:115]. In the case of Iblis, the Pen had written rejection and expulsion by the decree of the eternal will, so an ambuscade was made from his own makeup and his sin was consigned to himself: He refused and claimed to be great; he was one of the unbelievers [2:34]. A collar was made for the sake of cursing and, by the decree of beginningless rejection, it was fastened to the neck of his days. Thus, whenever a gem appeared from the crucible of his deeds, it turned out to be a discard from the hand of the assayer of knowledge. His deeds were discards and his worship became the cause of the curse. His obedience became the motivation for being driven out, and concerning the reality of his work, this expression was given: “No one stands up to the decree and no one contends with the Beginningless.” Which lover of Yours do I not copy and which night for You do I not weep? Though the Adamite does not please You, he has given You permission to shed his blood. In the world of acceptance Adam was like Iblis in the world of rejection. Wherever there are greetings and felicitations, they are turned toward Adam, and wherever there are cursing and ex- pulsion, they are turned toward Iblis. The forelock of that cursed one is fastened to the hem of the resurrection not because of any bestowal of eminence.
When thy Lord said to the angels, �I am creating a mortal of clay.�From here to this surah's end is the story of Adam and Iblis. A great deal has been said about the two, which I summarize here:In terms of outwardness, a slip appeared from Adam and an act of disobedience from Iblis. It was said to Adam, �Do not eat the wheat,� and he ate it. It was said to Iblis, �Prostrate yourself,� and he did not do so. The capital of rejection and of acceptance, however, did not arise from their acts. It arose from the flow of the Pen and the decrees of Eternity. The Pen wrote felicity for Adam as a consequence of the eternal will. A support was found for that in his makeup, and his sin was consigned to that by way of excuse: He forgot, and We found in him no resoluteness [20:115].In the case of Iblis, the Pen had written rejection and expulsion by the decree of the eternal will, so an ambuscade was made from his own makeup and his sin was consigned to himself: He refused and claimed to be great; he was one of the unbelievers [2:34]. A collar was made for the sake of cursing and, by the decree of beginningless rejection, it was fastened to the neck of his days. Thus, whenever a gem appeared from the crucible of his deeds, it turned out to be a discard from the hand of the assayer of knowledge. His deeds were discards and his worship became the cause of the curse. His obedience became the motivation for being driven out, and concerning the reality of his work, this expression was given: �No one stands up to the decree and no one contends with the Beginningless.�Which lover of Yours do I not copyand which night for You do I not weep? Though the Adamite does not please You,he has given You permission to shed his blood.In the world of acceptance Adam was like Iblis in the world of rejection. Wherever there are greetings and felicitations, they are turned toward Adam, and wherever there are cursing and ex- pulsion, they are turned toward Iblis. The forelock of that cursed one is fastened to the hem of the resurrection not because of any bestowal of eminence.
اذكر لهم -أيها الرسول-: حين قال ربك للملائكة: إني خالق بشرًا من طين. فإذا سوَّيت جسده وخلقه ونفخت فيه الروح، فدبت فيه الحياة، فاسجدوا له سجود تحية وإكرام، لا سجود عبادة وتعظيم؛ فالعبادة لا تكون إلا لله وحده. وقد حرَّم الله في شريعة الإسلام السجود للتحية.
وقوله تعالى "ما كان لي من علم بالملأ الأعلى إذ يختصمون" أي لولا الوحى من أين كنت أدري باختلاف الملأ الأعلى ؟ يعنى.. شأن آدم عليه الصلاة والسلام وامتناع إبليس من السجود له ومحاجته ربه في تفضيله عليه فأما الحديث الذي رواه الإمام أحمد حيث قال حدثنا أبو سعيد مولى بني هاشم حدثنا جهضم اليمامي عن يحيى بن أبي كثير عن زيد بن أبي سلام عن أبي سلام عن عبد الرحمن بن عائش عن مالك بن يخامر عن معاذ رضي الله عنه قال احتبس علينا رسول اللّه صلى الله عليه وسلم ذات غداة من صلاة الصبح حتى كدنا نتراءى قرن الشمس فخرج صلى الله عليه وسلم سريعا فثوب بالصلاة فصلى وتجوز في صلاته فلما سلم قال عليه الصلاة والسلام " كما أنتم "ثم أقبل إلينا فقال " إنى قمت من الليل فصليت ما قدر لي فنعست في صلاتي حتى استيقظت فإذا أنا بربي عز وجل في أحسن صورة فقال يا محمد أتدري فيم يختصم الملأ الأعلى ؟ قلت لا أدري يا رب -أعادها ثلاثا ـ فرأيته وضع كفه بين كتفي حتى وجدت برد أنامله بين صدري فتجلى لي كل شيء وعرفت فقال يا محمد فيم يختصم الملأ الأعلى ؟ قلت في الكفارات قال وما الكفارات ؟ قلت نقل الأقدام إلى الجماعات والجلوس فى المساجد بعد الصلوات لإسباغ الوضوء عند الكريهات ؟ قال وما الدرجات ؟ قلت إطعام الطعام ولين الكلام والصلاة والناس نيام قال سل قلت اللهم إني أسألك فعل الخيرات وترك المنكرات وحب المساكين وأن تغفر لي وترحمني وإذا أردت فتنة بقوم فتوفني غير مفتون وأسألك حبك وحب من يحبك وحب عمل يقربني إلى حبك- وقال رسول اللّه صلى الله عليه وسلم ـ إنها حق فادرسوها وتعلموها "فهو حديث المنام المشهور ومن جعله يقظة فقد غلط وهو في السنن من طرق وهذا الحديث يعينه قد رواه الترمذي من حديث جهضم بن عبدالله اليمامي به وقال الحسن صحيح وليس هذا الاختصام هو الاختصام المذكور في القرآن فإن هذا قد فسر وأما الاختصام الذي في القرآن فقد فسر بعد هذا وهو قوله تعالى.
ثم فصل - سبحانه - هذا التخاصم الذى أشار إليه - سبحانه - قبل ذلك فى قوله : ( مَا كَانَ لِيَ مِنْ عِلْمٍ بالملإ الأعلى إِذْ يَخْتَصِمُونَ ) فقال : ( إِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي خَالِقٌ بَشَراً مِّن طِينٍ . فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُ سَاجِدِينَ ) .و " إذ " فى قوله ( إِذْ قَالَ رَبُّكَ . . . ) بدل من قوله ( إِذْ يَخْتَصِمُونَ ) ، لاشتمال ما فى حيزها على تفصيل تلك الخصومة . وقيل : هى منصوبة بتقدير اذكر .قالوا : والمراد بالملائكة هنا ، ما يشمل إبليس ، بدليل أن الأمر بالسجود لآدم كان للجميع ، وأنهم جميعاً امتثلوا لأمر الله - تعالى - ما عدا إبليس .والمراد بالبشر : آدم - عليه السلام - مأخوذ من مباشرة للأرض ، أو من كونه ظاهر البشرة ، أى الجلد والهيئة . أى : لم يكن لى من علم بالملأ الأعلى وقت اختصامهم ، حين قال الله - تعالى - للملائكة ومعهم إبليس : ( إِنِّي خَالِقٌ بَشَراً مِّن طِينٍ ) هو آدم عليه - السلام - فإذا صورته على صورة البشر ، وأفضت عليه ما به من الحياة من الروح التى هى من أمرى - ولا علم لأحد بها سواى ، فاسجدوا له سجود تحية وتكريم .ولا تعارض بين وصف آدم هنا بأنه خلق من طين ، وبين وصفه فى آيات أخرى بأنه خلق من تراب ، أو من صلصال من حمأ مسنون ، فإن المادى التى خلق منها آدم وإن كانت واحدة ، إلا أنها مرت بمراحل متعددة ، وكل آية تتحدث عن مرحلة معينة .وأضاف - سبحانه - الروح إلى ذاته ، للإِشعار بأن هذه الروح لايملكها إلا هو - تعالى - ، وأن مرد كنهها وكيفية هذا النفخ ، مما استأثر - سبحانه - به ، ولا سبيل لأحد إلى معرفته ، كما قال - تعالى - : ( وَيَسْأَلُونَكَ عَنِ الروح قُلِ الروح مِنْ أَمْرِ رَبِّي وَمَآ أُوتِيتُم مِّنَ العلم إِلاَّ قَلِيلاً )والفاء فى قوله : ( فَقَعُواْ لَهُ . . . ) جواب إذا . والمراد بالوقوع : السقوط أى : فاسقطوا وخروا له حالة كونكم ساجدين له بأمرى وإذنى ، على سبيل التحية له ، لأن السجود بمعنى العبادة لا يكون لغير الله تعالى .
القول في تأويل قوله تعالى : إِذْ قَالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ (71)وقوله ( إِذْ قَالَ رَبُّكَ ) من صلة قوله إِذْ يَخْتَصِمُونَ وتأويل الكلام: ما كان لي من علم بالملأ الأعلى إذ يختصمون حين قال ربك يا محمد ( لِلْمَلائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ ) يعني بذلك خلق آدم.
قوله عز وجل : ( إذ قال ربك للملائكة إني خالق بشرا من طين ) يعني : آدم عليه السلام .
إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ (71) موقع { إذْ قالَ ربُّكَ للملائِكة } صالح لأن يكون استئنافاً فإذا جعلنا النبأ بمعنى نبأ أهل المحشر الموعود به فيكون { إذْ قَالَ } متعلقاً بفعل محذوف تقديره : أُذكر ، على أسلوب قوله : { وإنك لتلقى القرآن من لَدُن حكيم عليم إذ قال موسى لأهله إني آنست ناراً } [ النمل : 6 ، 7 ] ، ونظائِرِه .
ثم ذكر اختصام الملأ الأعلى فقال: { إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ } على وجه الإخبار { إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ } أي: مادته من طين.
قوله تعالى : إذ قال ربك للملائكة إذ من صلة " يختصمون " المعنى : ما كان لي من علم بالملأ الأعلى حين يختصمون حين قال ربك للملائكة إني خالق بشرا من طين . وقيل : " إذ قال " بدل من " إذ يختصمون " و " يختصمون " يتعلق بمحذوف ; لأن المعنى : ما كان لي من علم بكلام الملأ الأعلى وقت اختصامهم .
God made man a creature of exalted stature and, as a token thereof, He ordered the angels and the jinn to prostrate themselves before him. When Satan (Iblis) did not bow before Adam, he became the eternally cursed one. But this incident was not only serious from the viewpoint of Satan; it was of the utmost importance for Adam himself. By refusing to bow down before Adam, Satan forever became the enemy of the entire human race. This event foreboded that man’s journey through life would not be an easy one, and would be full of serious impediments. Man would have to strive to keep himself on the right path and resist the inducements and promptings of Satan in order to reach his destination safely. Satan’s evil scheming stands between man and Paradise. Only one who keeps himself safe from Satan’s machinations will enter the everlasting gardens of Paradise; those who fail to tear down the barrier of Satan’s treachery, will be deprived of Paradise.
In verse 71, it was said: إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ (When your Lord said to the angels...):
Mentioned here is the event of the creation of 'Adam (علیہ السلام) . Not only that it alludes to the conversation between Allah Ta’ ala and the angels mentioned above, but also invites our attention towards the way Iblis had refused to prostrate himself before Sayyidna 'Adam (علیہ السلام) just because of his envy and arrogance, very similarly, the Mushriks of Arabia were not willing to accept his advice because of their envy and arrogance - hence, they were going to meet the same fate as was met by Iblis. (Tafsir Kabir)
Then Allah explained the argument of the angels, saying: mention to them, O Muhammad (When thy Lord said unto the angels: lo! I am about to create a mortal out of mire) i.e. Adam,