84. It is something which only the extremely heedless can ignore (Zamakhshari).

85. We may not forget that “mala’” is for a group of people who stand out from others because of their achievements, who command awe and fill the eyes of an onlooker.

86. The allusion is to the angels disputing among themselves the usefulness of Adam’s creation, when they had been informed about it (Ibn Jarir, Ibn Kathir).

In reference to disputation, another hadith could be cited, which speaks of the interest angels take in human affairs. Mu`adh ibn Jabal reports: One morning the Prophet was held back from us for the dawn Prayer until we began to see the sun’s horns. Then he emerged in haste. The call for starting the Prayer was made. He led in the Prayer, shortening it. After he had said the termination formula, he said, “Remain in your rows.” Then he turned to us and said, “Let me tell you what held me back. This morning I rose up after the night and Prayed as much as I was destined to. Then I dozed off in my Prayer, until I felt heavy. And lo! I was in the presence of my Lord, the Exalted, the Supreme - in the best form. He asked, ‘Muhammad! What are the angels of the upper-most constellation disputing over?’ I said, ‘I do not know, my Lord!’ He asked, ‘Muhammad! What are the angels of the upper-most constellation disputing over?’ I replied, `I do not know, my Lord!’ He repeated, ‘Muhammad! What are the angels of the upper-most constellation disputing over?’ I answered, ‘I do not know, my Lord!’ Then I saw Him placing His palm between my shoulders until I felt the coldness of His fingers over my breast, and everything became clear to me. And I knew. Then He asked, ‘Muhammad! What are the angels of the upper constellation disputing over?’ I said, ‘Over expiations and ranks.’ He asked, ‘What are the expiations?’ I replied, ‘Walking over towards the mosques, sitting in the mosques after the Prayers and doing the ablution well despite discomfort.’ He asked, ‘What are the ranks.’ I replied, ‘Feeding (the people), kind words, and Prayers when people are asleep.’ He said, ‘Ask.’ I asked, ‘O Allah. I ask you for doing of the good deeds, avoidance of evil deeds, love of the poor and the humble, that You forgive me and show me mercy. And, when You wish tribulation for a people, deal me death untried. And I seek Your love, the love of those who love You, and love of the deeds that take one nearer to You.’” Then the Prophet added, “This is the truth, therefore, learn and teach.” – Ibn Kathir. (Ahmad, Tirmidhi, Ibn Khuzaymah in “Kitab al-Tawhid,” and in several other books of Traditions, through dozens of different narrators, with variations in words, additions and deletions, with some experts declaring the report weak, but others as trustworthy, such as Haythami, Hafiz, Hakim, Ahmad Shakir and Tirmidhi, the last of whom reports that when he spoke to Imam Bukhari about it, he said it was trustworthy) – Au.

The hadith is also known as “Hadith Ikhtisam al-Mala` al-A`la” meaning, “Hadith concerning the dispute between angels of the highest constellation” (Au.).

The companionship of `Abdul Rahman b. `A’ish has been questioned by some scholars. Some say he never met with the Prophet. Nevertheless, various other versions of the hadith have been narrated by the following Companions of the Prophet: Ibn `Abbas, Thawban, `Abdullah ibn `Umar, Abu Umamah, Abu Rafe`, Abu Hurayrah, Anas, `Adiyy b. Hatim and Abu `Ubaydah b. al-Jarrah. (Au.).

Alusi informs us that some scholars have thought that the Ikhtisam al-Mala` in discussion of the ayah actually refers to the hadith above.

87. This much-occurring Qur’anic term has both the connotations of “being clear [by itself]” as well as “making clear” (Au.).

Yusuf Ali explains one aspect: “‘Mubin’ (implies) (1) that the warning should be clear and perspicuous; there should be no mincing of matters, no ambiguity, no compromise with evil, vii. 184; (2) that the warning should be delivered publicly, before all people, in spite of opposition and persecution.”

The manner of expression of this little passage seems to be conveying to us the truth that although a Prophet is sent with several purposes in sight, the gist of the message, the crowning truth and the matter of paramount importance is that the Prophet (saws) is a warner. He warns of most drastic things to happen in the Hereafter (based on Zamakhshari).

88. The lexicon meaning of the word “bashar” is ‘someone who is bare of hair and wool,’ and is applicable to human beings in this sense (Alusi). Hence, “basharahu” would mean he pared or trimmed (a hide) – Lane.

89. “Min Ruhi” has been explained by Dahhak as meaning, “My power” (Ibn Jarir); i.e., “when I have infused some of My powers in him,” perhaps meaning, “some of My Qualities” (Au.).

On the rational plain, writes Razi, it is unimaginable that man’s spirit should be “a part of Allah’s own substance.” For, that would mean Allah (swt) is made up of parts that go to make the “whole” of Him. But one that is made up of parts is a composite substance, and not one substance, which is unimaginable of Allah since, a composite being has to be composed by another, and is, in consequence, “possible of existence” as against Allah, who is a “necessary Being.” As for the “spirit” we do not know its reality, but the closest possible explanation is that it is a clear substance, shining, made of the best of elements, and, sacrosanct; and that, because of its subtleness, it can pass through bodies as fast as light through air, and as successfully as heat through an element.

90. Apart from others, one reason the event was repeated here was to impress upon the Quraysh that a single sin of a stubborn Iblis condemned him to Hellfire for ever, how could you, who carry mountains of sins upon yourselves ever aspire to Paradise? (Alusi).

91. That is, all the angels who were then there in the heavens (Ibn Jarir).

92. That is, Ibn `Abbas said, (although living among the angels), he was an unbeliever in Allah’s knowledge (Ibn Jarir). Many other commentators have expressed the same opinion.

93. That is, how could you O Iblis, refuse to kowtow to him whom I created, and, therefore, it is I who knows best who stands where!? (from Zamakhshari).

What is the meaning assigned to the words, “I created with My two hands?” Most classical commentators have not dealt with the question but in passing, such as, for example, Ibn Jarir who points out that according to Mujahid there are four that Allah (swt) created with his Hands: “Adam, the `Adn Paradise, `Arsh and the Pen.” Hadith literature counts a few more. Shawkani quotes a hadith preserved by Ibn Abi Dunya, Abu al-Sheikh (in his Al-`Azamah) and Bayhaqi (in his Asma wa Sifat), on the authority of `Abdullah ibn al-Harith,The Prophet said, “There are three that Allah created with His own Hands: He created Adam with His Hand, He wrote Tawrah with His Hand, and planted Firdaws with His Hand.” It is declared Sahih by Albani and mentioned by Dhahabi in his “`Uluww” (Sayyid Ibrahim).

Ibn Qayyim has pointed out that whoever explained “bi-yadayya” as “blessings” committed an error. Qurtubi however, has a clear and correct explanation: “Yadayya” has been added by way of honor to the human beings. (It was as if said to Iblis, “Here is someone, a prize creation, so will you prostrate yourself to him?”: Au.).

Others, such as Alusi and Thanwi have said that the allusion is to the special attention paid during the creation. Creation of Adam was quite unlike the creation of his progeny. The latter acquire existence through a process of creation not requiring special attention.

Another explanation, based on Arabic usage is that “yadayya” is for power (Au.).

Imam Razi devotes a couple of pages to discuss the several meanings that could be attributed but which cannot be right. He also contends that to think of the creation “with His own hands” in the literal sense presents several difficulties and rejects as wrong any opinion that attributes parts and limbs to Allah. To abridge what he writes, (1) He who attributes parts and limbs to Allah has to either (a) restrict himself to those organs that have been mentioned in the Qur’an, or, (b) add over them. If the former position is adopted then, he must accept that Allah (swt) has a flat face (following the usage, “Everything will encounter destruction except His Face”: 28: 88); He has several eyes (following the usage, “[Nuh’s boat] was sailing under Our eyes”: 54: 15); has just one side (following the usage, “O my woe over the excesses I committed on one side of Allah”: 39: 56); allow for several hands (e.g., “Of what Our hands have wrought”: 36: 71); but a single shank (following, “The day the Shank will be bared”: 68: 42), etc. (2) If He is allowed in our conception to be incapable of movement, then He is bound to remain confined to one place, but if we allow Him to move from place to place, then He is subjected to change: He would then be considered as one of those (about whom Ibrahim) said, “I do not approve of those that go down”: 6: 86; (3) Also, if He is allowed to move down every night from the `Arsh to the firmament closest to the earth then we can ask, “Is He still in control of the `Arsh and the firmaments above or not?” (4) It is admitted that He is greater than the `Arsh and that the `Arsh is greater than the firmaments. How can then the area under the `Arsh accommodate Him? (5) It is known that the universe is spherical. If He is considered right above the humans in the Heaven, then He is limited, but if considered all around them, then He becomes spherical. (6) If He is considered to be in the firmament closest to the earth during the last third part of the night, then, since the earth is spherical, He has to be everywhere at the same time. In short, there are many arguments to counter the anthropomorphists (“mushabbihin).” In the light of the above, we are not allowed to imagine parts and limbs for Allah, nor are we allowed to interpret the word “yadayya” literally as “two hands.” Perhaps the best one can do, ends Razi, is to say that “yadayya” indicates special attention.

It should be evident on some consideration that the solution the Imam offers is also not wholly satisfactory. Therefore, it is best to go by the opinion of the majority of the “Ahl al-Sunnah wa al-Jama`ah” to say, as in the tenets of faith worked out by Imam Abu Ja`far Tahawi, in the well-known `Aqeedah Tahawiyyah. He writes there,“Our Lord, the Exalted, the Supreme, is qualified with the Attributes of Oneness, characterized with the characteristics unique to Him, with none of the creations sharing the same meaning. For our Lord is above limits and confines, parts, limbs and instruments. The six directions cannot contain Him in contrast to the creations.”

Imam Tahawi’s commentator, Ibn Abi al-`Izz explains the above lines:

"With reference to the above words we can say that there are three kinds of people: 1) Those who deny, 2) those who confirm, and 3) those who seek details. The last mentioned are the followers of the pious predecessors. They neither reject nor accept until the issue is clear to them. They accept what is clearly stated and reject what has been denied. But among the later generations, these words acquired ambiguity in their usage, as happens to be the case with many of the technical terms of Islam. As a result, not everyone seems to be using the words in the same sense. Consequently, there are those who deny both the true as well as the false. They report on behalf of those who accept things that they did not utter. There are others of those who confirm but who introduce connotations that are not part of it. In this they are opposed to the earliest scholars as well as what the Qur’an and the Criteria lead us to, since neither the Qur’an nor the Sunnah have said anything about their acceptance or rejection. It is not for us to attribute to Allah Most High what He did not attribute to Himself nor did the Prophet (on whom be peace): neither in conformity nor in denial. In these matters we are followers and not innovators.

"It is required of us to confirm in matters of Attributes what Allah and His Messenger confirmed, and deny, what Allah and His Messenger have denied. Accordingly, the words that have appeared in the texts alone might be employed while accepting or denying. As for those words about which there is neither confirmation nor denial, they may be left suspended until it can be determined what the speaker intended. If the meaning were to be correct, it should be acknowledged. It must be observed that the expression of the meaning has to be in the words of the texts themselves, and not those that carry ambiguity, unless there were to be a pressing need for it, but, in such a case, it should be provided with the context that gives the intended meaning clearly.

"The Sheikh (Tahawi), may Allah show him mercy, has intended to refute those of the anthropomorphists who say: Allah has a body, or that He has a torso, or limbs, etc. Allah is exalted high above what they allege. The meaning that the Sheikh intended by his denial is true. But, after him came people who introduced new connotations both true as well as false. That needs to be explained and is as follows. There was agreement between the pious forefathers that the people do not know Allah’s limits, and that they should not place a limit to any of His Attributes.

"Abu Da’ud Tayalisi said: 'Sufyan Thawri, Sho`ba, Hammad b. Zayd, Hammad b. Salamah, Sharik and Abu `Uwanah would not set limits, would not commit anthropomorphism, and would not strike similes. They narrated reports without saying "how." When inquired, they would speak from the reports alone.'

"Now, it is known that a limit or a boundary is something that helps separate a thing from another and by which a thing can be distinguished from another. Allah Most High does not dwell in His creation, nor is dependent for His existence upon them. Rather, He subsists by Himself and by Whom all else subsists. Consequently, the word “limit” cannot be used in a way that will contradict the above. For, behind its denial, there is nothing but the denial of the existence of the Lord Himself and the denial of His Reality. As for the limits pertaining to knowledge and the Word, these are limits assigned to Him by the people. This is something that is rejected by the Ahl al Sunnah by consensus.

"Abu al Qasim al Qushayri has written: 'I heard `Abdul Rahman al Sulami, who heard from Abu Mansur b. `Abdullah, who heard from Abu al Hasan al `Anbari, who heard Sahal b. `Abdullah al Tustari say when asked about the Person of Allah, "Allah’s Person is Qualified with Knowledge, one who cannot be encompassed in limits, who cannot be seen in this world. He is present with the truths of faith, without limits, beyond comprehension, and not incarnated (in anyone or anything). The eyes will see Him in the next world. He is apparent in His Kingdom and in His Power, yet has veiled His creation from knowing the essence of His Person, leading them (to Himself) by His signs. Therefore, the hearts recognize Him. And the eyes will see Him. The believers will look at Him with their eyes, but without comprehending Him and without encompassing Him to the full.”'

"As for the words 'parts,' 'limbs' and 'instruments,' the deniers use them to deny certain of His Qualities that are proven by the irrefutable texts: such as those that speak of Hand and Face.

"Abu Hanifah, may Allah be pleased with him, said in his Al Fiqh al Akbar: 'He has Hands, Face and a Person, as He spoke of them in the Qur’an. He possesses them as Attributes, without us questioning the how of them. It should not be said that by the Hands He meant Power or Blessing, for that denies Him an Attribute.'

'Nevertheless, it should not be thought by these Attributes that they are limbs or members of the body, or instruments, or parts of the body. For any part is a part of a whole. But Allah Most High is One, the Eternal, who cannot be divided, Glorified is He. The concept of limbs presupposes divisions. Allah is Exalted above that. Organs of a body have the sense of accruing benefit or earning something for themselves. So also, instruments help in certain functions of gaining an advantage or removing a harm. But all these concepts are un-befitting of Allah Most High. Accordingly, these have not been mentioned in the list of Attributes of Allah. These words themselves lend the right meaning, and are free from possibilities and unbecoming probabilities. Therefore, it is incumbent that the words be not given new meanings, either in denial or in acceptance, in order that neither an erroneous meaning is attached to them nor a correct meaning is denied. Undeniably, the words that have been used here are open to misuse.'

"Insofar as the word 'direction' is concerned, sometimes it is used for indicating what is existent and sometimes for what is non-existent. Now, we know that there is nothing in true existence except the Creator and the created. Therefore, if by pointing to a 'direction,' the allusion is to something that is present apart from Allah, then that thing has to be a created being. As for Allah, He is not bound by anything and cannot be encompassed by His creation - Exalted He is above that. And, if what is meant by pointing to a direction is something that is non-existent, over and above the created world, then, nothing exists in that realm except Allah Most High, the One. Now, if it is said that He is in a particular direction and that, in this particular sense it is alright to say so, then the answer would be that the meaning of the words then would be that He is above where His creations end. In other words, He is above all, superseding everything.

"Now, the deniers of the term 'direction' (when used for Allah) - those who meant to deny the 'above all' sense through their denial - say in defense of their statements the following: All directions are creations of Allah. He existed before the directions existed. Now, if someone says that He is in a certain 'direction,' then he declares a created being as pre-existent. As if, the One who was above a direction came to be contained in it.

"This kind of argument leads us to believe that He is not within any part of His creation, whether we call it direction or anything else. This of course is true. But, direction itself does not enjoy an existence of its own. Rather, it is a thing of convention. Nonetheless, there is no doubt about it that directions have no limit, and that what is not found in what is limitless, has no existence.

"The Sheikh’s words, may Allah show him mercy, 'The six directions cannot contain Him in contrast to the creations,' is in the sense that none of His creations can encompass Him. Rather, He encompasses everything and is above them. The Sheikh further elaborates this when He adds, later in this work, that Allah is, 'overencompassing everything, and He is above all.' Therefore, if we put together his two statements, that is, 'The six directions cannot contain Him in contrast to the creations,' and, 'overencompassing everything, and He is above all,' then it can be deduced that the meaning he intended is that He is not contained by anything, nor can anything encompass Him, as it can happen to the created beings, Allah encompasses everything, and that He is above everything.

"Invariably, the ignorant suffer various distortions in the meaning; especially when things such as Allah coming down to the earth’s firmament every night are spoken of. They imagine that when He descends, as informed by the Prophet (saws), then the `Arsh is above Him, and that, He is then, confined between two heavens. This kind of thinking is contrary to the consensus of opinion of the pious fore-fathers, as also contrary to the Book and the Sunnah.

"Sheikh al-Islam Abu `Uthman b. `Abd al-Rahman al-Sabuni says he heard his teacher Abu Mansur b. Hammad say, after he spoke of the descending down of Allah: 'Abu Hanifah was asked about it. He replied, "Yes, He descends, without (us being able to understand) the how of it."'

"Some others, unable to reconcile things, because of the lack of a thorough understanding of the Qur’an and Sunnah and the statements of the earliest scholars, are left quite puzzled. They resort to denial that Allah is above the `Arsh. They say: 'He is neither attached to it nor detached, neither within nor without (the created world).' Thus they describe Him with the Attributes of non-existence and what is impossible in itself. They do not describe Him in the manner He described Himself as being High above and over the `Arsh."

Quotation from Ibn Abi al-`Izz ends here.

94. “Rajim” carries both the connotations of an outcast denied every blessing as well as one stoned (in this case flung) with flames whenever he tries to get any nearer to the abode of the angels than allowed (Au.).

It might also be noted that the crime of refusal to obey on the part of Iblis was greater in magnitude because it was verbal (and not simply failure to act: Au.) - Alusi.

The result of the expulsion from the heavens was that he who was originally bright became dark, ugly after he was pretty, and gruesome after he was shining (Zamakhshari).

95. The words “until the Day of Reckoning” should not lead someone to believe, as some of the Sufis do, that he will be relieved of the curse and punishment on the Day of Judgment, but rather, his punishments will be multiplied with other varieties added (Alusi).

96. How did Iblis know that there is going to be a Day of Reckoning? Alusi answers that either he must have heard it from the angels (of High Council) or, could have rightly guessed it from the nature of the world that it should have a Day of end, and from Adam’s nature that he and his progeny will do each other wrongs and so will have to be subjected to reckoning.

97. Yusuf Ali comments on Satan’s oath by Allah’s power, “This phrase, this oath of Satan, is a fresh point introduced in this passage, because here we are dealing with Power - the Power of Good contrasted with Evil,- the Power of Allah as contrasted with the power that we see in our earthly affairs. Satan acknowledges that even his Power, such as it is, has no reality except in so far as it is permitted to operate by Allah in Allah’s wise and universal Plan, and that it cannot harm the true and sincere worshippers of Allah.”

98. This has also been understood to mean, “I am the Truth, and I say the Truth” (Zamakhshari, Shawkani from Mujahid).

99. That is, anyone who followed you, whether of the Jinn or mankind, shall end in Hell, none shall be spared (Zamakhshari).

“The punishment of defiance, disobedience, and rebellion is inevitable and just, and the followers who chose to identify themselves with the disobedience must suffer as well as the leaders” (Yusuf Ali).

100. Or, to put it differently, “I am not ceremonial, artificial, a dissimulator, or someone who takes such things upon himself as he cannot execute” (Au.).

In Yusuf Ali’s words: “Mutakallif:- a man who pretends to things that are not true, or declares as facts things that do not exist, one who takes upon himself tasks to which he is not equal. True prophets are not people of that kind.”‏

Qurtubi adds a narrative brought to us by Nafi` (Ibn `Umar’s freed-slave), he from Ibn `Umar who said,Once the Prophet was traveling by night when they passed by a man squatted near his water tank. `Umar asked him, “O owner of the tank. Has any wild animal drunk from your tank this night?” The Prophet interjected, “O owner of the tank. Do not tell him. This is being fastidious (mutakallif). The wild beasts took away in their belly what was their share, while that which is left is a drink pure for us.”

The report was declared as munkar by quite a few, but Ibn Hibban treated a questionable narrator as trustworthy while Imam Malik thought it worth to give space to this hadith in his Muwatta' (Au.).

Shawkani cites other references in Hadith works. `Umar’s words are preserved in Bukhari,“We were forbidden affectation (or fastidiousness).” And Tabarani, Hakim and Bayhaqi report on the authority of Salman that he said,“The Prophet forbid us that we stretch ourselves unnecessarily for a guest.” (Haythami also mentioned it in his “Majma`” saying that its narrators are those of the Sahih works except Tusi who was trustworthy anyway. Albani also declared it Sahih: S. Ibrahim).

Ibn Mas`ud has said that if one does not know, let him say he does not know. To air opinion about what one does not know is to indulge in “takalluf” (Ibn Kathir and others). In fact, some have pointed out that to say, “I do not know” speaks of a man‘s depth of knowledge.

Zamakhshari, and following him Alusi, report that according to some scholars pretentious behavior (takalluf) implies one of the three: to descend from one’s position, to try to reach out to what one cannot achieve, and to say what one has no knowledge of. And, Sufi Thanwi points out, if you looked at the Masha’ikh and scholars of our time, you will discover that most of them are of mutakallifin.

101. The allusion is to death in reference to individuals, and to Badr in reference to the Quraysh (Au.).