إِلّا إِبليسَ استَكبَرَ وَكانَ مِنَ الكافِرينَ

But not Iblīs; he acted arrogantly and he was one of the faithless.

EXEGESIS

Those exegetes who have argued Iblīs not to be an angel (which is the majority), have understood illā as ‘but’ (lākin) rather than ‘except’.^{‎[1]Tibyan, 8/581.} Alternatively, it would be a disjointed exception (istithnāʾ munqaṭiʿ) that is not of the same kind as what was previously mentioned, such as the verse, they do not have any knowledge of that beyond (illā) following conjectures (4:157).^{‎[2]Tibyan, 1/151.}

In other words, the order to prostrate was also addressed to Iblīs (who was part of the contending supernal elite), who was then mentioned as an exception for not prostrating, since, as we were told emphatically, the angels all prostrated.

The imperfect he was of the faithless (kāna min al-kāfirīn) instead of ‘he became faithless (kafara)’, suggests that the state of kufr or faithlessness was already existing in Iblīs, but he had not been tested yet in order for it to be revealed.

EXPOSITION

As explained in the commentary on the previous verse, Iblīs – who was originally a jinn – refused to prostrate to Prophet Adam (a), and here we are told the reason for it, namely it was his arrogance that compelled him to do so. The fact that he is described as having had faithlessness in him from before is very telling, since it is as if these two things are inseparable from each other and always go hand-in-hand. This is why the surah begins with the declaration, the faithless dwell in conceit and defiance.

There is also an important lesson here about how deeply intentions and beliefs affect actions and vice versa. One single action, if done out of defiance and arrogance, can cause a person to become faithless; just like one single action, done out of humility and obedience, can redeem a person.

For more on this see the commentary on verses 2:34 and 7:11.

INSIGHTS FROM HADITH

1. It is reported that Imam Ali (a) said in one of his sermons: ‘Thereat the angels prostrated, all of them together, but not Iblīs, he was overtaken by bigotry and he considered himself superior to Adam because of the nature of his creation and was intolerant towards him because of his origin. So it is that the enemy of God is the leader of the intolerant, and the forerunner of the egoists. It is he who laid the foundations of intolerance and tried to disrobe God’s garment of dominance. He attempted to dress himself in the raiment of self-appointed might, and laid down the vestment of humility. So God spurned him in this world and prepared hell for him in the hereafter. If God wished to create Adam from a light that blinds eyes by its brightness and dazzles the minds that look at it, and from a fragrance that abates the breath with its aroma, He would have done so. If He had done so then all necks would be bowed in humility before him, and the trial would have been easier for the angels. However, God – glory be to Him – tests his creation with some things of the origin of which they are ignorant, in order to differentiate them through trial, and to remove haughtiness from them, and keep away false notions [of grandeur] from them. Therefore take heed of what God did to Iblīs. He made null all his extensive good acts and strenuous efforts – he had worshipped God for 6000 years, and it is not known whether these are the years of this world or the hereafter – due to the pride of one moment. After Iblīs who should be safe from God if he performs such a sin? Nay! God would never allow a man to enter into heaven due to something that caused Him to drive an angel out of it. His decree for the people of heaven is as His decree for the people of earth.’^{‎[3]Nahj, sermon 192.}

REVIEW OF TAFSĪR LITERATURE

The statement he was one of the faithless has also been understood in some different ways by the exegetes. Ṭabarī argues it means that he was faithless in God’s pre-eternal knowledge.^{‎[4]Tabari, 23/119.} Zamakhsharī simply says it means he was faithless at that moment when he disobeyed.^{‎[5]Zamakhshari, 4/105. This is also adopted by Muhit, 9/174.}

INSIGHTS FROM OTHER TRADITIONS

1. One day the angels^{‎[6]In Hebrew ‘sons of God’.} came to present themselves before the Lord, and Satan also came with them.^{‎[7]Job 1:6.}

Note: This passage is similar in that Satan seemingly moved freely among the angels closest to God (albeit in the Biblical framework he is portrayed as an angel himself).

[1] Tibyan, 8/581.
[2] Tibyan, 1/151.
[3] Nahj, sermon 192.
[4] Tabari, 23/119.
[5] Zamakhshari, 4/105. This is also adopted by Muhit, 9/174.
[6] In Hebrew ‘sons of God’.
[7] Job 1:6.