Appearance
Subtleties and Allusions
The Descent of Adam and the Descent of Iblīs
Descent from a higher to a lower station can occur for different reasons. Sometimes, it is due to the loss of a lofty status, as in the case of Iblīs, who, after being stripped of his felicity, was cloaked in iniquity and descended in disgrace and humiliation, becoming rejected and despised.(253) On other occasions, descent happens while preserving one’s dignity and is intended to assist others, which does not tarnish the grandeur or beauty of the one descending in the slightest. This was exemplified by Adam’s (a.s.) journey from the realm of Truth to creation. Some descents do not bring dishonor to the one who descends but rather confer honor upon the place descended to. Therefore, the hearts of God’s saints, which become the dwelling place of revelation and special divine inspiration, are endowed with unique honor.
Another difference between these types of descent lies in their intentions: in the first type, the one descending seeks both distance from and denial of divine knowledge, striving to remain far from perfection and to prevent others from attaining it. In contrast, in the second type of descent, the one descending aims to ascend himself while also facilitating the ascent of others through teaching and spiritual purification. Such a person becomes an exemplar for wayfarers on the path of union with the Divine and a leader for those journeying towards the encounter with God.
The Main Addressees in the Command to Descend
The primary focus of the descent is the conflict between the forces of righteousness and wickedness and the inherent contradiction between the means of piety and transgression. In this narrative, Eve’s role is secondary and subordinate, which is not linked to her gender; had the third person been a man, his role would still be secondary and subordinate, as he neither held the position of prophethood nor was destined for future messengership. Therefore, Adam and Iblīs are the most apparent examples of those addressed by the verses concerning the descent, even when the command is given in the dual form.
This matter is explained as follows: The command to descend is expressed in various forms—singular, dual, and plural. For instance, in the singular form: “He said, ‘Then get down from it, for it is not for you to be arrogant therein’” (7:13) is directed specifically at Iblīs, accompanied by several reproachable attributes fitting only for him, making it clear that the addressee is solely Iblīs.
In other instances, the command appears in the dual form, as in: “He said, ‘Get down from it, both of you, all together, some of you being the enemies of others’” (20:123), and in the plural form: “And We said, ‘Get down, some of you being the enemies of others’” (2:36), and “We said, ‘Get down from it, all together’” (2:38).
The singular form of the address is directed specifically at Iblīs, as it is unmistakably associated with numerous reprehensible attributes that pertain solely to him. The context and focus of this address make it clear that Iblīs is the exclusive addressee in this instance.
The addressees in the dual form are primarily Adam and Iblīs, despite previous discussions suggesting Adam and Eve (a.s.) were meant. Eve is implicitly included in the phrase “some of you are enemies to others” because her role in the narrative was secondary, not due to her being a woman, but because she was not directly involved in the main events. This situation is similar to the story of Prophet Moses (a.s.), his companion Joshua son of Nun, and Prophet Khiḍr (a.s.). In the first part of that narrative, verbs and pronouns are in the dual form, referring to Moses and Joshua, and in the second part, they refer to Moses and Khiḍr, as seen in: “So they both proceeded until, when they had embarked on the ship” (18:71), “Then they proceeded until, when they met a boy” (18:74), and “Then they proceeded until, when they came to the people of a town” (18:77). No plural form is used because the focus was on Moses and Khiḍr, with Joshua having no significant role in that part of the event.
This interpretation assumes that Joshua accompanied Moses (a.s.) during the second part of the event, just as he did in the first. Since the mention of enmity in the narrative under discussion refers to a conflict that was not present between Adam and Eve—wherein one was a source of comfort and tranquility for the other—it rather applies to potential enmity among their descendants, not to themselves. The real basis of enmity was between Adam and Iblīs. Thus, it is plausible that the dual command “descend, both of you” (ihbiṭā) addresses Adam and Iblīs. Iblīs’s involvement in the plural command “descend, all of you” (ihbiṭū) is certain, as Adam and Eve on one side, and Iblīs on the other, represent the conflicting sides of this enmity. Since the second command of the plural descent repeats the first, the addressees of “descend, all of you” (ihbiṭū)(254) are indeed Adam, Eve, and Iblīs.
Three Guides and Two Warnings
As discussed at the beginning of the exegesis, after the descent and settlement of Adam and Eve (a.s.) on earth, the expulsion of Satan, and the manifestation of his enmity towards mankind, the need for revelation and religion becomes evident. This is because, with such an adversary on earth, man cannot achieve his purpose without guidance. His internal guide is his intellect, and his external guide is revelation.
Given man’s free will and the potential to rebel against revelation, the two verses in question serve as a warning to all humanity: whoever accepts divine guidance and follows God’s path will be shielded from fear and grief, while those who reject and deny it will face the torment of the Fire.
This fundamental principle, which upholds man’s freedom to accept or reject divine guidance, mirrors verses such as: “Indeed, We guided him to the way, be he grateful or ungrateful” (76:3), a theme reiterated in various forms throughout the Qur’an. Sometimes, it is stated without a direct address, as in the verses under discussion and in Sūrah Ṭāhā: “So when guidance comes to you from Me, then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter]. And whoever turns away from My remembrance—indeed, he will have a depressed life” (20:123-124). At other times, all the children of Adam are directly addressed: “O children of Adam, let not Satan tempt you as he removed your parents from Paradise” (7:27); this means, O children of Adam, beware that Satan does not deceive you as he did with your father and mother, expelling them from Paradise.
According to the divine decree, the Qur’an declares this truth: You who have descended to the earth must understand that your earthly abode is distinct from Paradise. It is a realm of suffering, toil, and death, where enmities among yourselves and with Satan will unfold. While in Paradise, Satan’s enmity was limited to depriving you of that heavenly station; on earth, he seeks to deny you eternal happiness, blocking all avenues of recompense and recovery. The material hardships of earthly life are bearable, but if Satan misleads you, you risk losing eternal happiness.
Verses like the ones under discussion provide three key insights and guidance:
a) Humanity will never be without religion on earth. From the very beginning of Adam and his wife’s settlement on earth, the necessity of divine guidance has been emphasized, reminding us that human life on earth is inseparable from religion and law.
b) Humans possess the freedom to choose their path.
c) There is no guidance except the guidance of God.
These verses also convey two critical warnings: First, be aware that Satan’s enmity and conflict with you will persist throughout your earthly existence. Second, those who succumb to Satan’s influence will face eternal punishment. Only those who put aside all personal and selfish desires—often disguised as law, religion, and guidance—and adhere solely to God’s guidance will be free from fear and sorrow.
Negation of Fear and Sorrow from the Guided Ones
The statement “Then whoever follows My guidance—there will be no fear concerning them, nor will they grieve” refers to a promise that will be fulfilled in the Hereafter. In this world, however, a believer is expected to live between fear and hope.
God’s guidance consists of a comprehensive set of beliefs, ethical standards, and practices that emphasize the necessity of fearing God and hoping for His mercy. One must have hope in His vast mercy and consider despair of God’s mercy as disbelief. At the same time, one must fear His punishment and avoid becoming complacent with God. Thus, He states: “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, ‘Are those who know equal to those who do not know?’” (39:9). This means: tell the one who spends the night in humility, bowing and prostrating, fearing the Hereafter, and hoping for the mercy of his Lord: Are the knowledgeable and the ignorant equal?(255)
God says in the verse under discussion: “Then whoever follows My guidance—there will be no fear concerning them, nor will they grieve.” In Sūrah al-Aʿrāf, He also says: “Call upon your Lord in humility and privately” (7:55). And in Sūrah al-Sajda, He praises those who stay up at night out of fear of God: “They arise from [their] beds; they supplicate their Lord in fear and aspiration” (32:16). He also states in Sūrah al-Raḥmān: “But for he who has feared the position of his Lord are two gardens” (55:46). And in Sūrah al-Nāziʿāt, He says: “But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge” (79:40-41).
The implication of reconciling these verses with the verse under discussion is that the promise of “no fear shall come upon them, nor shall they grieve” pertains to the Hereafter. This is clearly reflected in the words of the people of Paradise in Sūrah Fāṭir, where they say: “Praise be to God, Who has removed from us [all] sorrow: for our Lord is indeed Oft-Forgiving, Ready to appreciate [service]. Who has, out of His Bounty, settled us in a Home that will last: no toil nor sense of weariness shall touch us therein” (35:34-35). It is the same promise that will be fulfilled on the Day of Judgment with the address: “O My servants! No fear shall be on you that Day, nor shall you grieve” (43:68).
There are similar promises and their fulfillment in worldly matters as well. For instance, God said to the mother of Moses (a.s.): “Fear not, nor grieve! Surely We shall bring him back to you and shall make him one of Our apostles” (28:7). This promise was fulfilled when He said: “Thus did We restore you to your mother, that her eye might be cooled and she should not grieve” (20:40). Similarly, He promises the believing warriors: “So lose not heart, nor fall into despair: For you must gain mastery if you are true in Faith” (3:139). Regarding the conquest of Mecca, He states: “You shall enter the Sacred Mosque, if God wills, secure, [having your] heads shaved and [hair] shortened, not fearing [anyone]” (48:27).This promise was fulfilled, leading to the Muslims’ victorious entry into Mecca, and the Noble Messenger announced: “There is no god but God alone, He fulfilled His promise, and aided His servant” (88:63). This supplication was made by the Prophet in accordance with the command of God, as revealed: “Nor does he speak of [his own] desire” (53:3).
Additionally, God promises Moses regarding Pharaoh’s people: “Then strike a dry path for them through the sea. You will not fear being overtaken, nor will you be afraid” (20:77). This is a promise expressed in the form of negation, unlike “Fear not,” which is framed as a prohibition. The fulfillment of this promise is mentioned in the verse: “Then there covered them that which covered them, of the flood” (20:78).
In any case, these worldly promises have been fulfilled, and the otherworldly promises of God are the same—they will certainly be fulfilled, for it is impossible for God to break His promise: “God does not fail in His promise” (30:6). The verse under discussion, “They will have no fear, nor will they grieve,” exemplifies this promise—the promise of removing and repelling fear and grief from the friends of God, as referred to in several other verses. For instance, in Sūrah al-Aḥqāf, He says: “Indeed, those who say, ‘Our Lord is God,’ and then remain steadfast, they will have no fear, nor will they grieve” (46:13).
It is noteworthy that the fulfillment of this very promise—immunity from grief and fear in the Hereafter—is mentioned in Sūrah al-Anbiyāʾ, where they are explicitly informed that freedom from dread and great terror is precisely what was promised to them in the world: “Indeed, those for whom the best [reward] has preceded from Us… The greatest terror will not grieve them… This is your Day which you were promised” (20:47).
A person who fears God and maintains a sense of fear and awe in this world will have no sorrow or fear in the Hereafter and will enjoy pure well-being. Whoever follows God’s guidance today will receive the divine salutation (salām), which is God’s special grace: “And peace (salām) be upon whoever follows the guidance” (20:47). They will be shielded from the harm of fear and sorrow. Similarly, one who believes in this world and does not taint the garment of faith with wrongdoing will experience security in the Hereafter that encompasses both the negation of fear and sorrow: “Those who believe and do not mix their faith with wrongdoing—for them is security” (6:82). Those who are God-conscious in this world will dwell in a secure and safe place on the Day of Resurrection: “Indeed, the God-conscious will be in a secure place” (44:51).
This is further illustrated by the Prophet’s response to Ibn Masʿūd when asked near the end of the Prophet’s life, “When is your appointed time, O Prophet of God?” They will reside in the highest heaven, enjoying the most delightful, thirst-quenching cup and the most pleasant life and existence: “The place of return to… the highest Throne, the fullest cup, and the most pleasant life.”(256)
Praiseworthy and Blameworthy Fear and Sorrow
The awliyāʾ Allāh (friends of God), as previously mentioned, experience praiseworthy fear in this world—fear of God’s wrath due to sins or deviating from the straight path, and fear of being turned away by the True Beloved, balanced with hope for His mercy. However, blameworthy fear and sorrow pertain to disbelievers who have not believed in God and also to believers at the initial stages of faith who have not yet reached the station of wilāya (sainthood), taqwā (God-consciousness), steadfastness, and piety. These individuals often become sorrowful when faced with the loss of wealth, children, or other afflictions, or they become fearful of potential future adversities, such as enemy attacks, poverty, or property loss: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits” (2:155).
To elaborate, an ordinary person feels sorrow when they lose something, enduring the inner torment of grief. Similarly, they experience fear regarding potential future losses, suffering the inner torment of anxiety.
Such worry and fear about the future or sorrow over the past afflict those who either do not believe in God at all or, if they do believe, have not attained the station of wilāya (guardianship), taqwā (God-consciousness), steadfastness, and firmness on the path of truth. However, those who have reached the station of the friends of God (awliyāʾ Allāh) and have tasted the sweetness of nearness, love, and the wilāya of the Truth neither fear harm from the future nor grieve over what is lost from the past. In reality, it can be said that they do not perceive any harm in the future, nor do they feel any true loss in the past; because the friends of God do not attach their hearts to anything other than God, which would be subject to decline.
If they lose something due to heedlessness or forgetfulness, they seek refuge in God, the Knower of all that is missed(257) and the One who transforms evil deeds into good deeds,(258) so that they may compensate for past shortcomings and even turn evil into good. The state of this group reflects what is mentioned in the verse: “In order that you may not despair over matters that you fail to get, nor be exultant over favors bestowed upon you” (57:23).
This group’s freedom from fear and grief is not limited to the Hereafter but extends to both this world and the Hereafter. The Noble Qur’an states in absolute terms: “Behold, verily on the friends of God (awliyāʾ Allāh) there is no fear, nor shall they grieve” (10:62). In one instance, it specifically addresses their lack of fear and grief in this world: “Verily, those who say, ‘Our Lord is God,’ and remain firm (on that Path)—on them shall be no fear, nor shall they grieve. We are your protectors (awliyāʾ) in this life and in the Hereafter….”(259)
It is also possible that some of the previously mentioned verses, such as “Verily, the righteous will be in a secure place” (44:51), “Those who believe and do not mix their belief with injustice—those will have security” (6:82), and “Verily, those who say, ‘Our Lord is God,’ and remain steadfast, on them shall be no fear, nor shall they grieve” (46:13), carry an absolute meaning that encompasses both this world and the Hereafter for this group.
The Effects of Accepting and Rejecting Divine Guidance
In the verses under discussion, the punishment of the Fire is mentioned for those who did not follow divine guidance, while for those guided by divine guidance, the absence of fear and grief in the Hereafter is emphasized. However, in Sūrah Ṭāhā, where the same situation is addressed (regarding the fate of those who followed divine guidance versus those who disbelieved and denied divine signs), the outcomes of these two groups are presented in an absolute manner without restriction to the Hereafter: “Then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter]. And whoever turns away from My remembrance—indeed, he will have a depressed life” (20:123-124). This indicates that those who follow divine guidance will be free from confusion, suffering, anxiety, material fears, and sorrows. Conversely, those who turn away from the remembrance of God, by rejecting divine guidance, disbelieving, and denying His signs, will face a constricted life, devoid of comfort and ease, constantly grieving over the past and fearing the future.
The “straitened means of livelihood” (maʿīsha ḍankan) in this context is not limited to financial hardship; even the wealthy and capitalists who turn away from the remembrance of the Truth experience hardship. Their pressure is often greater than that faced by the poor, as they endure the dual stress of maintaining and increasing their wealth—never finding peace. This distress follows them into the intermediate realm (barzakh) and ultimately into Hell, where they will be confined in a narrow space: “And when they are thrown into a narrow place therein bound in chains” (25:13).
With this explanation, it becomes evident that following God’s guidance provides protection from fear, grief, misguidance, and suffering in both this world and the Hereafter, in every circumstance. Conversely, rebelling, denying, and turning away from God’s remembrance and guidance leads to a straitened and constricted existence across all realms of life.
Divine Guidance and the Moderation of Freedom
Divine guidance, whether presented through rational proofs or valid textual evidence, moderates human freedom without suspending it. This is because God’s guidance aligns with both the spiritual nature and the physical constitution of human beings. It distinguishes between true needs and false desires, and between correct means and improper methods. It liberates individuals from extravagance and luxury, guiding them towards benevolence, justice, and a good life.
An analysis of the verses that illustrate the positive effects of adhering to divine guidance highlights this point:
Moderating Enjoyment: After the descent, settling on earth and enjoying its natural blessings can manifest as either the beauty of freedom or the ugliness of unrestrained indulgence. Divine guidance effectively distinguishes virtuous freedom from licentiousness. As previously mentioned, God states: “He will let you enjoy a fair provision for a time appointed” (11:13). While the verse under discussion broadly mentions enjoyment, Sūrah Hūd qualifies this enjoyment as fair (ḥasan). This moderation makes enjoyment meaningful without suspension. When pleasures remain within natural limits and are moderated through divine guidance, they embody true freedom. Otherwise, they represent ingratitude for God’s blessings and a denial of the values imparted by reason and revelation.
The Need for Divine Guidance: Human beings are dynamic, with a clear goal ahead, and as wayfarers, they require the guidance of their Creator to avoid straying from the path. By adhering to divine guidance, they are safeguarded from the dangers of misguidance and the harm of suffering. God describes the blessing of His guidance: “Then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter]” (20:123). Thus, a guided person has a clear and hopeful future ahead.
The Misguided Human Condition: Those who deviate and reject their Creator’s guidance are deprived of the beauty of true freedom and suffer the ugliness of abandonment. They are trapped within the confines of nature, the prison of the body, the grave of desires, and the tomb of destructive instincts, enduring the pressure of a life that feels like a living grave. The Qur’an vividly describes this state: “And whoever turns away from My remembrance—indeed, he will have a depressed life” (20:124). God highlights these truths about the life-giving program bestowed upon humanity after their descent to earth, illustrating the stark difference: true, meaningful freedom belongs to those who have found the right path, while false freedom and bleak abandonment are the lot of the misguided.
The Levels of Disbelief and Denial of God’s Signs
The discussion thus far has focused on two distinct groups: those who fully embrace faith and those who completely rebel in disbelief. However, other groups exist, such as those who alternate between obedience and rebellion, mixing righteous deeds with sinful ones. These mixed conditions are not the focus of the current discussion but are addressed in other verses, such as 9:97-102 of Sūrah al-Tawba: “And [there are] others who have acknowledged their sins. They had mixed a righteous deed with another that was bad. Perhaps God will turn to them in forgiveness. Indeed, God is Forgiving and Merciful” (9:102). The severe and acute punishment, such as being among the companions of the Fire and eternally residing in Hell, is reserved for the complete disbelievers and deniers of God’s signs, not for the average sinful believers or those who waver between good and evil. Likewise, corrupt believers who mix good and evil actions and fluctuate between transgression and piety are not granted immunity from fear and grief.
Disbelief and denial of God’s signs can occur either in the heart or on the tongue. When denial resides in the heart but acknowledgment is professed outwardly, this mixture constitutes hypocrisy. Conversely, when affirmation is held in the heart but denial is expressed outwardly, it is known as taqiyya (dissimulation).
Denial of religion can manifest in two forms: one that occurs after recognizing the truthfulness of the prophetic claimant, rooted in arrogance; and another that emerges from compounded ignorance, where the person possesses opposing knowledge and doubts the claimant’s correctness. In this second case, apart from disbelief and compounded ignorance, no additional vice may exist, and acceptance of the truth remains possible once clarity is attained.
A crucial point from the exegetical discussion of the two verses is that belief cannot coexist with denial, just as denial cannot coexist with belief. Denial may coexist with knowledge of the truthfulness of the prophetic call, but it cannot coexist with belief in its truthfulness. This distinction lies in the fundamental difference between knowledge and belief. Therefore, the statement found in Tafsīr al-Manār that denial can coexist with belief in the truth is incorrect.