ما كانَ لِيَ مِن عِلمٍ بِالمَلَإِ الأَعلىٰ إِذ يَختَصِمونَ

I have no knowledge of the supernal elite when they contend.

EXEGESIS

Al-malaʾ al-aʿlā (supernal elite): malaʾ was explained in the commentary on verse 6. As for aʿlā, it comes from ʿuluww, meaning height and loftiness.

Here it refers to the elite cadre of the angels, who occupy the closest station to God. These should be the so-called archangels and perhaps some other high-ranking angels.

Yakhtaṣimūn (contend) has the meaning of argumentation.^{‎[1]Raghib, p. 284.} The word appeared earlier in verse 21.

EXPOSITION

The surah now moves on to its concluding section, which discusses the attitude of Iblīs, filled with the same ʿizzah and shiqāq that are also the defining characteristics of the faithless. The whole story here in fact mirrors the beginning of the surah as we shall see.

The story begins with a declaration emphasising the wondrous means by which the Prophet gained knowledge, and that he was in fact God’s elect recipient for it. He is declared as saying I have no knowledge of the supernal elite, meaning ‘I would have no way to know about it, except through revelation, as it is not something I was there to witness’.^{‎[2]Tibyan, 8/579; Tabari, 23/118; Nemuneh, 19/334.} This meaning is clarified in the next verse’s statement, It is only revealed to me.

The disagreement of the angels was regarding the placing of Prophet Adam (a) as God’s vicegerent on earth, which is relayed in other surahs: When your Lord said to the angels: ‘Indeed I am going to set a viceroy on the earth,’ they said: ‘Will You set in it someone who will cause corruption in it, and shed blood, while we celebrate Your praise and proclaim Your sanctity?’ He said: ‘Indeed I know what you do not know’ (2:30).

The angels were surprised that God should choose one capable of committing sin and evil as His vicegerent instead of them, who would only obey Him. They debated this matter amongst themselves, until God informed them that He knows what they know not and commanded them to prostrate to Prophet Adam (a).

Again, this all ties into the beginning of the surah and the theme of defiance. Although disagreement is natural and inevitable in any group of independent minds, it becomes harmful when combined with conceit whereby one becomes engrossed with the importance and superiority of their own self and opinions, and inflates their ego. This leads to a divisive nature, which causes strife, discord, and contention.

However, the angels, devoted in faith and united by their beliefs and service to God, were immediately willing to accept God’s wisdom and submit to it, as they were not blinded by their pride. There was in them no defiance, but only questioning out of desire to genuinely understand. Because of this, their contention ended and their unity was maintained. Indeed, there are many lessons in this for the believers.

INSIGHTS FROM HADITH

1. From Ibn Abbas, that the Prophet said: ‘My Lord told to me: “Do you know regarding what the supernal elite contended about?” I said: “No.” He said: “They contended regarding the acts which do away with sins (kaffārāt) and the acts which elevate one in rank (darajāt). As for the acts that do away with sins, [they are] performing the ablutions perfectly in cold mornings, and taking steps to join the congregations, and waiting for prayers after the prayers. As for the acts which elevate one in rank, [they are] saying salām out loud, feeding others, and praying at night when people are asleep.”’^{‎[3]Tabrisi, 21/130. Some other variations on this are also reported, see Ahmad, 1/368, 4/46; Tirmidhi, 5/45; Tabarani, 1/317; Nur, 4/470; Muhit, 9/172; Ibn Kathir, 7/71.}

Note: As is obvious from the context of the surah, this contention is not the contention spoken about in the Quran, and if true is referring to another situation.^{‎[4]Ibn Kathir, 7/71; Mizan, 17/229.} This hadith has also been used as proof that contention can mean any kind of discussion.^{‎[5]Nemuneh, 19/333.}

REVIEW OF TAFSĪR LITERATURE

There are different opinions about the nature of the contention of the angelic elite. Some have said that they differed in their ijtihād (independent reasoning).^{‎[6]Tibyan, 8/579. Alusi, 12/214, directly compares it to an academic discussion and disagreement.} Others say that they differed in their reasoning of explaining what was the benefit of placing man as God’s vicegerent on the earth,^{‎[7]Tibyan, 8/579.} and this is the most reasonable explanation. Rāzī has said that although this contention was with God, it was more in the nature of them asking and God answering. In this way it was not actual argumentation, which would be considered disbelief and a sin.^{‎[8]Razi, 26/408. See also Nemuneh, 19/332.} Although Makārim Shīrāzī adopts this same position, he muses that it is also possible that the verse is referring to the contention and arguing of Iblīs with God.^{‎[9]Nemuneh, 19/332.} Some have said that Prophet Adam (a) was also part of the supernal elite and was debating with the angels and Iblīs.^{‎[10]Zamakhshari, 4/105; Alusi, 12/211.}

Ālūsī correctly points out that 2:30 that we quoted earlier was revealed later than Sūrat Ṣād and would not have been known to the Meccans listening to this verse at the time of its revelation. It is possible though that the Prophet had informed them of these events outside of Quranic revelation.^{‎[11]Alusi, 12/213.} Though Ālūsī wishes to argue something else based on that – which is not related to this subject – this is an important point, and actually assuming that this context was not yet revealed in the Quran makes the statements I have no knowledge and all that is revealed to me of the next verse make more sense.

INSIGHTS FROM OTHER TRADITIONS

1. God [Elohim] presides in the great assembly; he renders judgment among the ‘gods’ [elohim].^{‎[12]Psalms 82:1.}

Note: The second elohim here should be referring to angels.

1. Micaiah continued, ‘Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the multitudes of heaven standing around him on his right and on his left.’^{‎[13]1 Kings 22:19.}

Note: These passages could refer to a similar concept of a council of high-ranking angels.

[1] Raghib, p. 284.
[2] Tibyan, 8/579; Tabari, 23/118; Nemuneh, 19/334.
[3] Tabrisi, 21/130. Some other variations on this are also reported, see Ahmad, 1/368, 4/46; Tirmidhi, 5/45; Tabarani, 1/317; Nur, 4/470; Muhit, 9/172; Ibn Kathir, 7/71.
[4] Ibn Kathir, 7/71; Mizan, 17/229.
[5] Nemuneh, 19/333.
[6] Tibyan, 8/579. Alusi, 12/214, directly compares it to an academic discussion and disagreement.
[7] Tibyan, 8/579.
[8] Razi, 26/408. See also Nemuneh, 19/332.
[9] Nemuneh, 19/332.
[10] Zamakhshari, 4/105; Alusi, 12/211.
[11] Alusi, 12/213.
[12] Psalms 82:1.
[13] 1 Kings 22:19.