Al-Bidayah wa an-NihayahIbn Kathir

“…to be among those who prostrate.” (11)

He said, “What prevented you from prostrating when I commanded you?” He replied, “I am better than he; You created me from fire, whereas You created him from clay.” (al-Aʿrāf 7:11-12)

Al-Ḥasan al-Baṣrī said, “Iblīs resorted to analogy (qiyās), and he was the first to do so.”

Muḥammad ibn Sīrīn said, “The very first to employ analogy was Iblīs, and the sun and the moon were worshipped only because of [faulty] analogical reasoning.” Both reports are related by Ibn Jarīr.(1)

The point is that he compared himself with Adam, judged himself to be superior, and therefore refused to prostrate despite the explicit command directed to him and to all the angels. Any analogy that contradicts a revealed text is invalid, and in this case the analogy was flawed in itself: clay is more beneficial and nobler than fire, for clay is marked by steadiness, forbearance, patience, and the potential for growth, whereas fire is typified by recklessness, volatility, speed, and the power to burn.

Moreover, Allah honored Adam by creating him with His own Hand and breathing into him of His Spirit; for this reason He commanded the angels to prostrate before him, as He says:

“When your Lord said to the angels, ‘Indeed, I am creating a human being from dried clay, molded from dark mud. (28) So when I have fashioned him and breathed into him of My Spirit, fall down in prostration before him.’ (29) Thereupon the angels prostrated—all of them together— (30) except Iblīs; he refused to be among those who prostrated. (31) He said, ‘O Iblīs, what is the matter with you that you are not among those who prostrate?’ (32) He said, ‘I could never prostrate to a human being whom You created from dried clay, molded from dark mud.’ (33) He said, ‘Then get out of it, for you are accursed, (34) and upon you rests the curse until the Day of Judgment.’” (al-Ḥijr 15:28-35)

Iblīs deserved this sentence from Allah, exalted be He, because his attitude inevitably entailed belittling Adam, scorning him, and arrogantly elevating himself above him in defiance of the divine command and in opposition to the explicit wording that singled Adam out. He then set about offering an excuse that availed him nothing; indeed, his excuse was worse than the sin itself, as the Most High says in Sūrat al-Isrāʾ:

“And when We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated except Iblīs. He said, ‘Shall I prostrate to one You created from clay?’ (61) He said, ‘Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely lead his descendants astray, all but a few.’ (62) He said, ‘Go, and whoever of them follows you—then Hell shall be your recompense, an ample recompense. (63) And incite whoever you can among them with your voice; rally against them your cavalry and your infantry; share with them in wealth and children, and make promises to them—but Satan promises them nothing but delusion. (64) As for My servants, you shall have no authority over them. Your Lord suffices as a Guardian.’” (al-Isrāʾ 17:61-65)

And He says in Sūrat al-Kahf: “And when We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated except Iblīs; he was one of the jinn, and he defied the command of his Lord.” (al-Kahf 18:50)

That is, he abandoned obedience to Allah deliberately and obstinately, arrogantly refusing to carry out the command. His nature betrayed him; the corrupt substance from which he was made asserted itself at the very moment he most needed it—he was created from fire, as he himself said.

As we have already cited from Ṣaḥīḥ Muslim,(2) on the authority of ʿĀʾishah, the Messenger of Allah ﷺ said:

“The angels were created from light; the jinn were created from a smokeless flame of fire; and Adam was created from what has been described to you.”

Al-Ḥasan al-Baṣrī said, “Iblīs was never, not even for the blink of an eye, one of the angels.”

Shahr ibn Ḥawshab said, “He was from among the jinn; when they spread corruption on the earth, Allah sent against them an army of angels …”

(1) The same source. (2) In his Sahih (no. 2996) in the chapter on zuhd wa’l-raqa’iq (asceticism and delicate matters), and it is also narrated by Ahmad (Musnad Ahmad 6:168).
يَكُنْ مِنَ السَّاجِدِينَ (١١) قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ﴾ [الأعراف: ١١ - ١٢] . قال الحسن البصري: قاسَ إبليسُ وهو أول من قاس. وقال محمد بن سيرين: أوَّلُ منْ قاسَ إبليسُ، وما عُبدت الشمسُ ولا القمرُ إلا بالمقاييس. رواهما ابن جرير (١) . ومعنى هذا أنه نظرَ نفسَه بطريق المقايسة بينه وبين آدمَ، فرأى نفسه أشرفَ من آدمَ، فامتنعَ من السجود له، مع وجود الأمر له ولسائر الملائكة بالسجود. والقياسُ إذا كان مقابلًا للنَّص كان فاسدَ الاعتبار، ثم هو فاسدٌ في نفسه، فإنَّ الطينَ أنفعُ وخيرٌ من النَّار، فإنَّ الطينَ فيه الرَّزانةُ والحِلْمُ والأناةُ والنموُّ، والنَّارُ فيها الطَّيْشُ والخِفَّةُ والسُّرعةُ والإحراقُ. ثم آدمُ شرَّفه اللَّه بخَلْقِه له بيده، ونَفْخه فيه من روحِه، ولهذا أمرَ الملائكةَ بالسجود له، كما قال: ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (٢٨) فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (٢٩) فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (٣٠) إِلَّا إِبْلِيسَ أَبَى أَنْ يَكُونَ مَعَ السَّاجِدِينَ (٣١) قَالَ يَاإِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ (٣٢) قَالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (٣٣) قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ (٣٤) وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ﴾ [الحجر: ٢٨ - ٣٥] . استحقَّ هذا من اللَّه تعالى، لأنه استلزمَ تنقَّصه لآدمَ وازدراؤهُ به، وترفُّعه عليه مخالفةَ الأمر الإلَهي، ومعاندةَ الحقِّ في النَّص على آدمَ على التَّعيين، وشرعَ في الاعتذار بما لا يُجدي شيئًا، وكان اعتذارُه أشدَّ من ذنبه، كما قال تعالى في سورة سبحان: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا (٦١) قَالَ أَرَأَيْتَكَ هَذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا (٦٢) قَالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَاؤُكُمْ جَزَاءً مَوْفُورًا (٦٣) وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (٦٤) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا﴾ [الإسراء: ٦١ - ٦٥] وقال في سورة الكهف: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ﴾ [الكهف: ٥٠] أي: خرجَ عن طاعة اللَّه عَمْدًا وعِنادًا، واستكبارًا عن امتثال أمره، وما ذاكَ إلا لأنه خانه طَبْعه، ومادَّتُه الخبيثة أحوج ما كان إليها فإنَّه مخلوقٌ من نارٍ كما قال، وكما قدَّمنا في صحيح مسلم (٢) : عن عائشةَ، عن رسول اللَّه ﷺ قال: "خُلِقت الملائكةُ من نورٍ، وخُلِقَ الجَانُّ من مارجٍ من نار، وخُلِقَ آدمُ مما وُصِفَ لكم" . قال الحسن البصري: لم يكن إبليسُ من الملائكة طَرْفة عين قط. وقال شهر بن حوشب: كان من الجنِّ، فلما أفسدوا في الأرض بعثَ اللَّه إليهم جندًا من الملائكة
(١) المصدر نفسه. (٢) في صحيحه (٢٩٩٦) في الزهد والرقائق، وأخرجه أحمد (٦/ ١٦٨).

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