The Letter Sad — Verse 77
38:77 · Sad
Verse display
قَالَ فَٱخۡرُجۡ مِنۡهَا فَإِنَّكَ رَجِیمࣱ ٧٧
qāla fa-ukh'ruj min'hā fa-innaka rajīmu
The Letter Sad / Sad (38:77)
Connections 5 single-source 2 commentators
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 mentions (5) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 4 verses
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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.
‘Get out of here! You are rejected
qāla fa-ukh'ruj min'hā fa-innaka rajīmu
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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).
He said ‘Then begone hence that is from Paradise — or it is said begone from the heavens — for you are indeed accursed outcast.
قال الله له: فاخرج من الجنة فإنك مرجوم بالقول، مدحور ملعون، وإن عليك طردي وإبعادي إلى يوم القيامة.
هذه القصة ذكرها اللّه تبارك وتعالى في سورة البقرة وفي أول سورة الأعراف وفي سورة الحجر وسبحان والكهف وهنا وهي أن اللّه سبحانه وتعالى أعلم الملائكة قبل خلق آدم عليه الصلاة والسلام بأنه سيخلق بشرا من صلصال من حمأ مسنون وتقدم إليهم بالأمر: متى فرغ من خلقه وتسويته فليسجدوا له إكراما وإعظاما واحتراما وامتثالا لأمر الله عز وجل فامتثل الملائكة كلهم ذلك سوى إبليس ولم يكن منهم جنسا كان من الجن فخانه. طبعه وجبلته أحوج ما كان إليه فاستنكف عن السجود لآدم وخاصم ربه عز وجل فيه وادعى أنه خير من آدم فإنه مخلوق من نار وآدم خلق من طين والنار خير من الطين في زعمه وقد أخطأ في ذلك وخالف أمر اللّه تعالى وكفر بذلك فأبعده الله عز وجل وأرغم أنفه وطرده عن باب رحمته ومحل أنسه وحضرة قدسه وسماه إبليس إعلاما له بأنه قد أبلس من الرحمة وأنزله من السماء مذموما مدحورا إلى الأرض فسأل اللّه النظرة إلى يوم البعث فأنظره الحليم الذي لا يعجل على من عصاه فلما أمن الهلاك إلى القيامة تمرد وطغى وقال " فبعزتك لأغوينهم أجمعين إلا عبادك منهم المخلصين" كما قال عز وجل " أرأيتك هذا الذي كرمت علي لئن أخرتن إلى يوم القيامة لأحتنكن ذريته إلا قليلا" وهؤلاء هم المسنون في الآية الأخرى وهي قوله تعالى " إن عبادي ليس لك عليهم سلطان وكفى بربك وكيلا" وقوله تبارك وتعالى " قال فالحق والحق أقول لأملأن جهنم منك وممن تبعك منهم أجمعين " قرأ ذلك جماعة منهم مجاهد برفع الحق الأول وفسره مجاهد بأن معناه أنا الحق والحق أقول وفي رواية عنه: الحق مني وأقول الحق وقرأ آخرون بنصبهما قال السدي هو قسم أقسم اللّه به " قلت "وهذه الآية كقوله تعالى " ولكن حق القول مني لأملأن جهنم من الجنة والناس أجمعين" وكقوله عز وجل " قال اذهب فمن تبعك منهم فإن جهنم جزاؤكم جزاء موفورا ".
وقد رد - سبحانه - على هذا التطاول من إبليس بقوله : ( فاخرج مِنْهَا فَإِنَّكَ رَجِيمٌ . وَإِنَّ عَلَيْكَ لعنتي إلى يَوْمِ الدين ) .والفاء فى قوله ( فاخرج ) لترتيب الأمر بالطرد على ما حدث منه . والضمير فى " منها " يعود إلى السماء ، أو إلى الجنة ، لأنه كان فيهما .أى : قال - تعالى - لإبليس على سبيل الزجر : ما دمت يا إبليس قد عصيت أمرى ، فاخرج من الجنة ومن كل مكان فيه تكريم لك .
القول في تأويل قوله تعالى : قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ (77)يقول تعالى ذكره لإبليس: ( فَاخْرُجْ مِنْهَا ) يعني من الجنة ( فَإِنَّكَ رَجِيمٌ ) يقول: فإنك مرجوم بالقوم, مشتوم ملعون.كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله ( قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ ) قال: والرجيم: اللعين.حُدثت عن المحاربيّ, عن جُوَيبر, عن الضحاك بمثله.
( قال فاخرج منها ) أي : من الجنة ، وقيل : من السماوات . وقال الحسن وأبو العالية : أي من الخلقة التي أنت فيها . قال الحسين بن الفضل : هذا تأويل صحيح لأن إبليس تجبر وافتخر بالخلقة ، فغير الله خلقته ، فاسود وقبح بعد حسنه ، ( فإنك رجيم ) مطرود .
قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ (77) عاقبه الله على ما برز من نفسانيته فخالف ما كان من طريقته فأطرده من الملأ الأعلى ومن الجنة ، وضمير { قَالَ } عائد إلى الله تعالى على طريقة حكاية المقاولات . وفُرّع أمره بالخروج من الجنة بالفاء على ما تقدمه من السؤال والجواب لأن جوابه دل على كون خبث في نفسه بدت آثاره في عمله فلم يصلح لمخالطة أهل الملأ الأعلى . وتقدم تفسير نظير هذه الآية في سورة الحجر .واللعنة : الإِبعاد من رحمة الله ، وأضيف إلى الله لتشنيع متعلقها وهو الملعون لأن الملعون من جانب الله هو أشنع ملعون .
فـ { قَالَ } اللّه له: { فَاخْرُجْ مِنْهَا } أي: من السماء والمحل الكريم. { فَإِنَّكَ رَجِيمٌ } أي: مبعد مدحور.
قال فاخرج منها يعني من الجنة فإنك رجيم أي مرجوم بالكواكب والشهب
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 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
(He said) Allah said to him: (Go forth from hence) leave the angelic form; and it is also said this means: leave the earth, (for lo! thou art outcast) you are accursed and banished from My mercy and beneficence,