قالَ فَاخرُج مِنها فَإِنَّكَ رَجيمٌ
He said: ‘Begone hence, for you are indeed an outcast.
EXEGESIS
Minhā (hence) literally means ‘from it’. The feminine ‘it’ here could theoretically refer to paradise (jannah); or sky (samāʾ), or the created nature (khilqah) that Iblīs had, which was then changed and darkened. However, the most likely of these is that it refers to company of the angels (zumrat al-malāʾikah). As we mentioned earlier, Iblīs was granted access to the supernal elite of angels because of his high station, and this is why the order to prostrate was also addressed to him, even though he was not an angel.
Rajīm (outcast) literally means marjūm, or the one who is pelted with stones. It is said to be akin to what we read in the previous surah, that the jinns are barred from entering and listening to the supernal elite: They do not eavesdrop on the supernal elite but are shot at from every side (37:8), meaning that he cannot return to that station, and if he tries he will be pelted and driven away.
Alternatively, it could mean simply that he was driven out (mubʿid or ṭarīd), or accursed (laʿīn).
EXPOSITION
After Iblīs replied to God’s questions and revealed his faithlessness and pride, God commanded him to leave the company of the supernal elite and declared Begone hence. This was not a temporary banishment, but rather a permanent one, so God added, you are indeed an outcast, expelling Iblīs for good and barring him from ever returning to that place and station. This is because that position was not one which could be occupied by a rebellious and proud soul, It is not for you to be arrogant therein (7:13).
Once again this verse is paralleling the beginning of the surah. When the Meccan elite in their pride refused to accept that Muhammad (s) should be chosen above them as God’s elect, they got up and left the gathering, Their elite go about [urging others]: ‘Go and stand by your gods!’ (verse 6). It is as if they are literally following in the footsteps of Satan, harkening to when Iblīs was told to leave the gathering he was in.
REVIEW OF TAFSĪR LITERATURE
Although many of the scholars were of the opinion that Begone hence is referring to paradise, there are some problems with this view. While it has been reported from Ibn Abbas that the paradise from which Iblīs was commanded to Begone was not the paradise of the hereafter but rather Eden, that does not solve the problems with this view.
What is correct is that the expulsion of Iblīs from Eden – along with Adam (a) and Eve – clearly occurred after Iblīs had whispered to them and convinced them to eat of the forbidden fruit. When we look at the verses of Sūrat al-Aʿrāf, we notice there are in fact three expulsions, the first occurs at this juncture (see verse 7:13), whereas the expulsion from Eden occurs much later: Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time (7:24). See the commentary on those verses for more.
INSIGHTS FROM OTHER TRADITIONS
- How you have fallen from heaven, morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, ‘I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon. I will ascend above the tops of the clouds; I will make myself like the Most High.’ But you are brought down to the realm of the dead, to the depths of the pit. Those who see you stare at you, they ponder your fate: ‘Is this the man who shook the earth and made kingdoms tremble, the man who made the world a wilderness, who overthrew its cities and would not let his captives go home?’
Note: This passage is the address of Isaiah (a) to the king of Babylon, however for many Christians it has been interpreted as an allegory that also intends Satan. Morning star is from the Hebrew hêlēl, which was rendered in Latin as Lucifer. This has been also considered linked to the following passages.
- I saw Satan fall like lightning from heaven.
- But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not himself dare to condemn him for slander but said, ‘The Lord rebuke you!’
Note: This verse seems to indicate that even after the events following the creation of Adam (a), Iblīs was allowed access to the archangels. See also Job 1:6.
[1] Tibyan, 8/584; Tabrisi, 8/758; Tabari, 23/119; Thalabi, 8/217; Zamakhshari, 4/107; Baghawi, 4/78; Razi, 26/414; Qurtubi, 15/229; Fadlallah, 19/288; Furqan, 25/277.
[2] Tibyan, 8/584; Tantawi, 12/182.
[3] Thalabi, 8/217.
[4] Alusi, 12/217; Nemuneh, 19/341.
[5] Tibyan, 8/58; Qurtubi, 15/229.
[6] Tabrisi, 8/758; Zamakhshari, 4/107; Razi, 26/414; Alusi, 12/218; Mizan, 17/226; Nemuneh, 19/341; Tantawi, 12/182.
[7] Tabari, 23/119.
[8] Alusi, 12/217.
[9] Alusi, 12/217.
[10] Isaiah 14:12-17.
[11] Luke 10:18.
[12] Jude 1:9.