Selected Exegesis

After the descent and settlement of Adam and Eve on earth, along with the descent of Satan and the establishment of enmity between him and humankind, the need for revelation and religion arises, as well as the way humans respond to it. The above two verses highlight the beginning of divine law and religion following the descent to earth, the dual paths humans may take, and the resulting guidance for one group and misguidance for another, ultimately leading to the happiness of the guided and the misery of the disbelievers and deniers.

Verses 38 and 36 align in terms of describing the beginning and end of the descent, expressing both its source and destination, thereby presenting a unified message. The command to “descend” (ihbiṭū) in verse 38 reiterates the command given in verse 36. Various explanations have been offered to justify this repetition, and these explanations can be harmonized without conflict.

Although the term “all” (jamīʿan) encompasses everyone commanded to descend, it differs from the term “group” (jamʿ). It means that every individual, without exception, must obey the command to descend, whether collectively or separately. This does not imply that they must descend as a single group; rather, it suggests that each of them—Adam, Eve, and Iblīs—may have experienced their descent differently in terms of origin, path, distance, and purpose. Similarly, their motives for descending and their respective programs afterward also differ.

The term “guidance” (hudā) here is not limited to the guidance of prophets or revealed scriptures but extends to include any form of complete rational and textual authoritative evidence.

Given that physical and natural life on earth for human beings is incomplete without divine guidance, and since human society can never be separate from such guidance—with revelation and prophethood being necessary—it is important to address why the process of revelation and legislation in the verse under discussion is framed as a conditional sentence. This framing might be misunderstood as implying doubt. However, the proper interpretation is that a conditional sentence does not, in its actual existence, negate the necessity of its conditions (antecedent and consequent), nor does it, in mental perception, imply doubt regarding their realization or certainty.

The reason the process of legislation and the sending of messengers is not expressed in a declarative sentence could be because this concept was new for the generation that descended from Adam and Eve, and it had not been previously introduced. Other explanations may also be considered.

The phrase “from Me, guidance…” with the first-person singular pronoun indicates that whatever is truly beneficial for guidance must come from God. If it is not from God, it is merely a desire, not true guidance. The expression “comes to you” highlights that when divine guidance takes effect and becomes an authoritative proof, it reaches and is conveyed to humanity.

Following divine guidance has both positive and negative implications; however, in the second verse under discussion, only the negative effect—namely, the negation of fear and grief—is mentioned. The context suggests that those who rebel against divine guidance are afflicted with fear and grief.

While adherence to the guidance of reason or revelation is necessary, and rebellion against it is harmful, simply emphasizing the term “divine guidance” effectively conveys these two points. Nevertheless, to firmly establish the truth and negate any potential deviation, God Almighty emphasizes, clarifies, and consolidates the matter through several measures. One such measure is explicitly mentioning the apparent name instead of merely using the pronoun, as seen in “whoever follows My guidance” (faman tabiʿa hudā__ya).

Furthermore, the comprehensive principle of these verses also encompasses rational proofs. Consequently, the two elements of the verse—hudā (guidance) and āyāt__unā (Our signs)—are in harmony with each other.