The Reason Behind the Repetition of the Command “Go Down”

If the second descent implied by ihbiṭū in verse 38 is the same as the descent referred to by ihbiṭū in verse 36, it would be considered a repetition, and thus, the rationale for this repetition would need to be explored. However, if the second descent differs from the first, there is no repetition except in the use of the word, leaving no points to discuss about it.

Some scholars suggest that there is no repetition at all because the second descent is entirely distinct from the first in terms of its beginning and end. They argue that the first descent was from Paradise to the sky of this world, while the second descent was from the sky of this world to the earth. Consequently, the starting and ending points of the two descents differ, resulting in repetition only in the wording of ihbiṭū.

However, this interpretation does not align with the apparent meaning of the verses. Verse 34 suggests that the starting point of the descent is Paradise and the endpoint is the earth, as it states: “Go down (ihbiṭū), being enemies to one another, and for you on the earth is a place of settlement and enjoyment for a time.” Similarly, verse 38 indicates that the starting point is Paradise, as it states: “Go down (ihbiṭū) from it,” with the pronoun clearly referring to Paradise. The verse implicitly, rather than explicitly, sets the earth as the endpoint, since the verse’s focus on establishing the sharīʿa (divine law) makes it clear that the intended realm is earthly existence, not a heavenly or spiritual one.

Thus, verses 36 and 38 are consistent in specifying the beginning and end of the descent, expressing both its origin and destination, and present a unified content. Therefore, the aforementioned perspective, which concludes the absence of repetition and which Shaykh Ṭūsī, may God have mercy on him, and others have cited from some exegetes, is incomplete.(228)

Note: Fakhr al-Rāzī, after quoting this view from al-Jubbāʾī, raised objections to the two mentioned aspects.(229) Ṣadr al-Mutaʾallihīn, may God have mercy on him, countered al-Rāzī’s objections and, with difficulty, supported al-Jubbāʾī’s statement using some narrations, though his justification is not without weakness. He also suggested that the first descent could be to the body and the second descent to the world. While the attachment of the soul to the body has been explained by them,(230) deriving this interpretation from the verse in question remains highly challenging.

It could also be argued to support the absence of repetition that the addressees of the command to descend in verse 36 are Adam, Eve, and Iblīs, whereas the addressees of the second command in verse 38 are specifically Adam, Eve, and their descendants. This is because, following the second command to descend, the introduction of the sharīʿa is mentioned, which is intended for those addressed by the second command. Since the sharīʿa pertains specifically to humans, the addressees of the second command are the same humans referred to earlier. The conclusion, therefore, is that the second command to descend differs from the first, as the addressees are distinct.

This perspective, like the previous one, is flawed and incomplete(231) because the sharīʿa is not exclusive to humans; the jinn are also obligated by it, just as humans are, and Iblīs belongs to the jinn, not the angels. Therefore, he too would be addressed by the sharīʿa. Furthermore, even if we assume that the sharīʿa is exclusive to humans and excludes Iblīs, this does not necessarily imply that those addressed by the second command to descend are specifically Adam, Eve, and their offspring. Each of the two commands includes its specific addressees within its scope, and there is no inherent correlation between the contents that would necessitate a unified group of addressees. In any case, the addressees of the second command to descend are the same as those addressed by the first command. Thus, the second command is indeed a repetition of the first, and we must explore the reasons for this repetition:

a) The repetition serves to emphasize the matter and highlight the importance of the descent process.(232)

b) The repetition aims to illustrate that receiving the divine words, repentance, and being chosen by God do not negate the inevitability of Adam’s descent. Some consequences of committing the forbidden act remain even after repentance, although many of its effects are alleviated through repentance. Therefore, the repetition of the command to “descend” underscores the reality of these consequences. In relation to Adam and Eve, the repetition serves this purpose, while for Iblīs, it serves to reinforce harshness, humiliation, and belittlement.

c) Since the process of legislation and the sending of prophets were key rulings established after Adam’s descent, and since the narrative of receiving the divine words, repentance, and acceptance created a gap between the descent and the legislation, the command to descend was repeated. This repetition helps to maintain a verbal continuity with the main subject, ensuring that the story of repentance does not interrupt the flow of the discourse.

d) There is a significant difference between the creative and legislative effects, both of which were contingent upon the descent of Adam, Eve, and Iblīs to the earth. Combining both effects in a single statement was not appropriate. Therefore, the command to descend was mentioned once to emphasize its creative effect, which involves settling on the earth and enjoying it until a specified time. The command to descend was reiterated to highlight its legislative effect, previously mentioned, which is tied to the necessity of guidance. The secret behind the necessity of legislation lies in the fact that Iblīs, being accursed, condemned, and rejected, continuously works against humans due to his complete enmity. He strives to lead them into improper indulgence and misuse of natural resources and other material benefits. Thus, divine legislation, as elaborated in the subsequent subtleties and allusions, is essential to distinguish between proper and improper enjoyment: “And if you seek forgiveness from your Lord and then repent to Him, He will let you enjoy a good provision for a specified term…” (11:3).

Note: Although it was possible to merge the fourth aspect with the third, separating these aspects provides clearer explanation and emphasis.

Summary: The second command to descend is essentially the same as the first, and although this repetition has several justifications, its emphasis remains intact. Since emphasis involves reiterating the same previous action without variation, there is no need for a conjunction. Consequently, the phrase “We said, ‘Descend’” in verse 38 is repeated without a conjunction, unlike verse 36, where a conjunction was necessary to connect the verse’s content to prior events.(233)

Some exegetes (mufassirūn), while acknowledging the unlikelihood of emphasis, have provided the following interpretation in its favor:

Previously, God announced the descent due to the error of Adam and Eve and the expulsion of Iblīs. Here, He attributes the descent solely to His command, independent of any other cause, similar to the verse: “And you threw not when you threw” (8:17), to indicate that without the divine will, neither the lapse of Adam and Eve nor the expulsion of Iblīs would have any impact.(234)

Attributing an action to God is permissible if the divine will predominates. However, if other factors, such as human error or the expulsion of Iblīs, are the primary reasons, attributing the descent directly to God is impermissible. This is because, although everything is ultimately from God, including misfortunes (min ʿind Allāh), not all actions are directly attributed to God (min Allāh).