The Hidden Disbelief of Iblīs

In the Qur'anic account of Iblīs' refusal to prostrate before Adam, profound insights emerge about his hidden disbelief. The phrase "he was of the disbelievers" reveals that Iblīs' disbelief was not a sudden transformation but rather a concealed condition that became manifest during the divine test. This moment of disobedience was not an isolated act but the unveiling of a deep-seated arrogance and rebellion that had long existed within his nature.

In Tafsir al-Tasnim, Ayatollah Jawadi Amuli explains that the phrase "he was of the disbelievers" (kāna min al-kāfirīn) does not signify a shift or transformation into disbelief at the moment of his refusal. Instead, it points to a pre-existing state of disbelief that Iblīs harbored within himself. The Qur'anic narrative, particularly the phrase "what you used to conceal" from an earlier verse, highlights that this arrogance and disbelief were part of Iblīs' inner disposition, hidden until exposed by the test of prostration.

This understanding is reinforced by the linguistic and contextual analysis of similar Qur'anic expressions. For instance, the phrase describing Noah's son, "he was of those who drowned," does not imply that the son had already drowned when it was said but indicates a sequence of events leading to his eventual drowning due to his disobedience. In Iblīs' case, however, there is no such transformation; the phrasing confirms that his disbelief was pre-existing and deeply rooted.

Ayatollah Jawadi Amuli further elaborates that Iblīs' arrogance was not a momentary lapse or a simple act of disobedience but an entrenched moral and spiritual defect. His refusal to prostrate was an external manifestation of his internal state, a rebellion against divine authority stemming from a persistent arrogance. This arrogance is characterized in the Qur'an as a vice of the soul, akin to the hearts of those who reject belief in the Hereafter: "As for those who do not believe in the Hereafter, their hearts are in denial, and they are arrogant." Iblīs' behavior, therefore, is distinct from other forms of disobedience, such as the hesitant refusal of the heavens and the earth to accept responsibility, which was rooted in apprehension rather than defiance.

The tafsir underscores that Iblīs' free will and autonomy are critical to understanding his actions. While his inner disposition led to his rebellion, it does not imply that his actions were predetermined or compelled. Unlike humans, whose disobedience may often stem from external temptations, Iblīs' actions arose from his internal arrogance and malice. This intrinsic disposition made him resistant to divine commands, rendering external factors unnecessary for his disobedience.

Ayatollah Jawadi Amuli addresses differing interpretations of kāna in the verse. Some suggest that kāna signifies a transformation—meaning Iblīs became a disbeliever at the moment of his refusal. Others interpret it as referring to God's foreknowledge of Iblīs' ultimate fate, consistent with the prophetic saying, "Deeds are judged by their ultimate outcomes." However, the tafsir asserts that kāna should be understood in its primary sense, indicating that Iblīs' disbelief was already actual and hidden prior to his refusal.

This hidden disbelief, described as kufr mastūr (concealed disbelief), is a phenomenon where outward appearances of piety or worship mask an inner reality of denial and rebellion. Iblīs, despite worshipping God for thousands of years, carried within himself a deep-seated arrogance that was eventually brought to light by the divine test. This understanding aligns with the broader Islamic view that all free-willed beings, including Iblīs, are created upon the innate nature (fiṭra) of monotheism. His disbelief was not inherent but developed over time as he distanced himself from submission to God.

The choice of words in the verse further reflects the depth of Iblīs' defiance. The phrase "he was of the disbelievers" implies an affiliation with a collective disposition, even though no other disbelievers existed at the time. This association underscores his deliberate detachment from the community of faith and obedience. The verse, "he refused to be with those who prostrated," reinforces this notion, showing that Iblīs not only rejected the act of prostration but also the identity and group to which the prostrators belonged.

Through this detailed examination, Tafsir al-Tasnim provides a rich understanding of Iblīs' concealed disbelief. His refusal to prostrate is portrayed as a moment of revelation rather than transformation, exposing the arrogance and rebellion he had long harbored. This analysis highlights the Qur'an's profound ability to unveil hidden truths about human and jinn nature, emphasizing the role of free will and accountability in moral and spiritual conduct.

Reference

Tafsir al-Tasnim (Verse 2:34)