Behold, your Lord and Sustainer said to the angels: ‘I will create a vicegerent on earth.’ They said: ‘Will You place therein one who will make mischief therein and shed blood? Whilst we do celebrate Your praises and glorify Your holy [name]?’ He said: ‘I know what you know not.’ (Wa idh qāla rabbuka li’l‑malā’ika innī jā‘ilun fī’l-arḍ khalīfatan qālū a taj‘alu fī-hā man yufsidu fī-hā wa yasfiku al-dimā’a wa naḥnu nusabbiḥu bi-ḥamdika wa nuqaddisu la-ka qāla innī a‘lamu mā lā ta‘lamūn.)
Consider this: Confirmatory belief in the existence of the angels is one of the pillars of faith. We may discuss it here in several stations (maqāmāt):
The First Station
Whoever observes the earth, [will see that] despite its lowliness it is filled with beings with spirits (dhawī al‑arwāḥ), and if he studies the precise order of the world, he will surmise that the lofty constellations also have inhabitants.
A person who does not believe in the existence of the angels resembles a man who travels to a great city and there comes across a little house which is old, littered with refuse, and overflowing with people. He notices that its yard is full of beings with spirits all of which have particular vital needs: some are herbivorous and some pisciverous. Then thousands of lofty mansions strike his eye, new and interspersed among wide squares and avenues, but due to the absence of the conditions to support life, he believes this abode to be devoid of inhabitants.
A person who does believe in the angels is like someone who when he sees the small house which is full of beings with spirits and notes the well laid‑out city, is absolutely certain that the decorated mansions also have inhabitants, appropriate to them and with their own particular conditions of life. Their being invisible, due to either the distance or the loftiness of the mansions, does not prove that they do not exist.
Thus, by means of a primary analogy based on a ‘hidden’ syllogism and based too on the regular order, it may be concluded from the earth being full of animate beings that endless space with its constellations, stars, and heavens is full of beings with spirits. And these beings, which are of various sorts, the Shari‘a calls the angels. Now, reflect on this!
The Second Station
You know, as has been discussed, that life is the discloser of beings; indeed, it is its result. So how could endless space be devoid of inhabitants and the heavens lack their populace? All the intelligent have in effect agreed on the concept of the angels and their reality, even if their interpretations have differed. In fact, the Peripatetic philosophers called them “the disembodied spiritual essences of species;” and the Illuminists called them “the [ten] intellects and masters (arbāb) of the species;” and the followers of the religions have called them the Mountain Angel, the Sea Angel, and the Rain Angel, for example. For the Materialists even, who believe only what they see, it has not been easy to deny the concept of the angels and they have associated them with the pervasive forces or power (al‑qūwwāt al-sāriyya) in the laws of creation.
If You Were to Ask: Aren’t the laws and principles in force in creation sufficient to hold the universe together and [sustain] its vitality?
You Would Be Told: Those laws and principles are only theoretical or subjective (i‘tibāriyya) or imaginary even; they can be accorded specific existence and identity only through that which represents and reflects them and holds their reins. And this is nothing other than the angels.
Furthermore, the philosophers (al‑ḥukamā’), reason, and the transmitted religious texts are united in [their belief that] existence is not restricted to the visible Manifest World, which is lifeless and unsuitable for the formation (tashakkul) of spirits. The World of the Unseen however comprises numerous worlds that are appropriate for spirits, like water is for fishes, and is full of them and it imparts (muẓhir) life to the Manifest World.
Thus, since these four matters testify for you to the existence of the angels as a concept, the most satisfactory forms ascribed to them are those set out by the Shari‘a, as is agreed by all people of sound intelligence: they are honoured worshipful servants [of Allah] who never fail to do what they are commanded. They are subtle luminous bodies and are of various sorts.
The Third Station
Consider this: The angels is one of those matters in which [the existence of] the universal can be verified by establishing [the existence of] a single particular and the species can be known through the sighting of one of its members. For if one is denied, all are denied.
It would surely be impossible in your opinion – otherwise may Allah awaken you [to the truth]! – for the followers of all the religions down the ages from the time of Adam to the present to have agreed on the angels’ existence, and on the certain occurrence of conversations with them and the definite sightings of them and the narrations about them and what people have reported about their various sorts – if one single angel, or several, had not been seen and if the existence of one or more of them was not certain or if their existence had not been perceived.
Similarly, it is impossible that a such a delusion would have become established in the beliefs of mankind and persisted in this way through all the upheavals [of time] if there had been no truth that gave rise to those general beliefs or to the necessary principles on which they were based. In which case, the basis of the consensus is a conjecture born of various different signs, provided by sightings, arising from necessary principles. And the reason for the general belief is the necessary principles arising from [the angels] having been seen and observed on numerous occasions, forming what is in effect a consensus concerning them. Otherwise none of the certain, well‑known beliefs of mankind [concerning other things] would be reliable.
Thus, if the existence of any one spirit being (al‑rūḥāniyya) has been verified at any time, the existence of the species has been verified. And since the existence of the species has been verified, it will surely be as described by the Shari‘a and expounded by the Qur’an.
The Positioning of This Verse’s Meaning in Relation to the Preceding One. It Has Four Aspects:
The First: The [earlier] verses enumerate the immense bounties [bestowed on man], and the previous one indicates the greatest of them – man’s being the fruit of creation and all on the earth being subjugated to him for him to dispose of as he wishes. Now this verse points out that man is vicegerent of the earth and is its ruler.
The Second: This verse expounds, explains, elucidates, verifies, proves, and corrroborates what the previous verse [states], that the reins of the chains of all on the earth are in man’s hands.
The Third: The previous verse having explained the building of the two dwellings of the earth and the heavens, this one indicates their inhabitants, mankind and the angels. And while the former alludes to the chain of creation, this one hints at the chain of beings with spirits (dhawī al‑arwāḥ).
The Fourth: On the previous verse making it clear that humankind is the aim of creation and that man has a high place in his Creator’s sight, the listener is moved to ask: “How can man be worthy when he perpetrates so much evil and corruption? Does wisdom necessitate his existence, to worship and hallow the Most High?” So this verse implies that on account of (lit. besides) the mystery [the Trust] being deposited in him, his evils and iniquities are forgiven, and that Allah stands in no need of man’s worship, for some of the angels hallow Him and glorify Him with praises beyond number. [Man’s creation therefore] is for some purpose known only to the One All‑Knowing of the Unseen.
Now the Positioning of the Verse’s Phrases
This verse flows on smoothly [from the previous one] because of [the second, implied] then (idh) necessitated by the first, and its looking to (‘aṭf) and of all things He has full knowledge [although it is apparently unrelated. This implies]
the unstated sentence: Then (idh) He created what He created in perfect systematic order ‘And then your Lord said to the angels…’ [Thus, the second idh looks to the first and a relationship is formed between the two sentences.]
When, to get them to ask the reason for [man’s creation] and to teach them consultation as a method, the Most High addresses the angels saying: I will create a vicegerent on earth, it prompts the listener’s mind to ask [three things]:
“What did they say?” in connection with the mystery of conversation;
and to ask the reason for [man’s creation] and out of surprise: “Are You going to create [such a one] on the earth?”;
and to learn the wisdom in man’s vicegerency rather than the mischief‑making jinns and his having been entrusted with the powers of anger and animal appetites: “One who will make mischief in it?” [While this latter is] due to the excesses of the power of appetite, “and will shed blood?” is due to the aggression of the power of anger.
Now the Positioning of the Parts of the Phrases
As shown above, by reason of the necessary relationship between two sentences joined by a conjunction, the [conjunction] And [at the beginning of] Behold (lit. And then), your Lord and Sustainer said… (wa idh qāla rabbuka…) implies an unstated sentence. An implied sentence is similarly required before the verse Behold! Your Lord said to the angels: I am about to create man from sounding clay… (Wa idh qāla Rabbuka…)
Also, since [by its very nature] Revelation summons attention and calls to mind, the conjuction And implies “And recall to them that when your Lord…” The [particle] then (idh) denotes past time, and so sends the minds [of listeners] down the rungs of the past, there raises [the veil] and attracts to the present its events so they may behold them and gather them up.
The [words] Your Lord and Sustainer (Rabbuka) is a proof for the angels; that is, the One who has raised and perfected you [Muhammad], and made you the guide of humankind that you might put a stop to their corruption. That is, you are the supreme good deed [of mankind] that preponderates over all its iniquities and covers its faults.
To the angels (li’l‑malā’ika): Through their conversation in the form of consultation this indicates that the dwellers of the heavens, that is, the angels, have very many relations and connections with the dwellers of the earth, that is, humankind. For some of them are charged with overseeing [human beings] (muwakkal), some are guardian angels, some are recording angels, so they have to concern themselves with their affairs.
Since it is the nature of the [intensifying particle] inna to repulse doubts, here expressed [by the angels’ question] will You place…? (a taj‘alu), it indicates the immense importance of the question.
The use of the first person pronominal suffix ‑ī of innī, although the first person plural is used in And then We said (qulnā) in the following verses, indicates that there are no intermediaries in His creation and giving of existence as there are in His speech and address.
These fine points are illustrated also in the verse We have sent down to you the Book in truth. That you might judge between men in accordance with what Allah has taught you. Here, the first person plural in We have sent down indicates the existence of an intermediary in [the sending down of] Revelation and infers its splendour. [That is, it indicates the angel(s) of Revelation, who manifest the splendour of the One who sends them.] While the third person singular in in accordance with what Allah has taught you indicates that there are no intermediaries in the inspiration of meanings.
The choice of place (jā‘il) rather than ‘create’ indicates that what causes the doubts and questioning is mankind being ‘placed’ on the earth and appointed to cultivate it, not [man’s] creation and being given existence. For existence is pure good and creation is an essential act (fi‘l dhātī) [of Allah] and [as such] cannot be questioned.
And the choice of in (fī) in the phrase in the earth rather than on, despite mankind being on the earth, intimates that humankind resembles the spirit breathed into the earth, and if it ever quits the earth, the earth will fall apart and expire.
Vicegerent (khalīfatan) suggests that before conditions on the earth were readied for human life, there were intelligent creatures for whose lives, conditions during the earth’s early epochs were suitable. This [view] is in conformity with the questions of science (qaḍīyya al‑ḥikma). The most widely held [view] is that these creatures were a species of jinn, but they spread corruption [on the earth] so were succeeded by mankind.
The parts of the sentence: They said: Will You place therein one who will make mischief therein and shed blood? (qālū a taj‘alu fī‑hā man yufsidu fī-hā wa yasfiku al-dimā’a?)
Consider this: They said being apparently unconnected to what precedes it (isti’nāf) suggests that the Most High’s turning to and addressing the angels drives the listener to ask: “What will [the angels’] attitude be towards their neighbours, seeing that their houses are side by side? Will they be happy to have them as fellows? What is their opinion of them?”
So the Qur’an says: They said: Will You place therein…?
This last phrase, They said: Will You place (qālū a taj‘alu) is the consequence of the conditional particle idh [in the phrase Behold (lit. and then) (your Lord) said (Wa idh qāla)] [but the necessary consequence (luzūm) is unstated, implying the words:]
“Allah the Most High ruled that man should be made vicegerent of the earth, which was under the supervision of the angels, although He was in no need of officers or ministers. This meant that the angels had to declare how they would meet [human beings].”
The speech [in these two phrases] is a conversation in the form of consultation, [and its purpose is] to teach [these to] the people, for the Most High is far above [any need of] them.
[The angels] ask: Will You place therein…? in order to learn the reason, for the Most High had informed [them] about it but had withheld the reason. This was the cause of their surprise and it led to their question. That is, their asking: “What is the wisdom in [men] being placed [on the earth]?” Thus, they wanted to learn the result or effect rather than the cause, not to deny or object to it, for they are without sin.
And “the placing” [of mankind on the earth] hints that man’s characteristics, and theoretical origins and descent, and circumstances are not the imperatives of nature, but have all been ‘placed’ by One who places.
The repetition of in it (fī‑hā) despite their proximity is for clarity and implies:
What is the reason for placing mankind [on the earth] as a spirit breathed into the earth’s body to quicken it, when on the other hand men will be the cause of its corruption and death?
The use of the [relative pronoun] one who (man) indicates that rather than the human character, it is the rebellion of creatures against the Most High that troubles [the angels].
And the use of cause corruption (yufsidu) rather than ‘rebel’ indicates that rebellion eventually spoils the order of the world.
And the use of the imperfect tense indicates that what is detestable about it is its constant repetition. [The angels] had knowledge of this either through the Most High informing [them], or through studying the Preserved Tablet, or because they had knowledge of human nature and the unrestricted powers lodged in it.
Corruption is caused through the unrestrained use of the power of animal appetites, while bloodshed and tyranny result from the aggression of the power of anger. Therein (fī‑hā): that is, [they cause corruption in the earth] despite it being a mosque founded on consciousness of Allah and fear of Him (taqwā).
The [conjunction] and joins two despicable acts [causing corruption and shedding blood], for corruption leads to the spilling of blood.
And the choice of shed blood (yasfiku) rather than ‘kill’ is because to shed blood is to kill unjustly. And murder is not jihād in Allah’s way. Also, the [just] killing of one person for the good of the community is like killing a wolf to save the flock.
The [use of] the word blood (al‑dimā’) with shed blood is to emphasize the repugnance of murder.
The positioning of the parts of the phrase: Whilst we do celebrate Your praises and glorify Your holy [name]? (wa naḥnu nusabbiḥu bi‑ḥamdika wa nuqaddisu la-ka).
The [circumstantial conjunction] and (wāw al‑ḥāl) indicates that [the angels] were aware that they would meet with [such] a counter‑objection as: “Aren’t mankind’s worship and hallowing of the Most High sufficient wisdom in your view [for human beings being placed on the earth]?”
We (naḥnu); that is, the whole host of angels untainted by sin.
And this being a nominal sentence infers that glorification of Allah is a part of their very natures and intrinsic to them and necessitated by their natures.
We do celebrate Your praises (nusabbiḥu bi‑ḥamdika) is a very comprehensive phrase: “We proclaim You in the universe through all the varieties of worship. We believe that with Your glorious attributes You are far above anything unworthy [of Your Godhead] – [Your glorious attributes] that are [the source] of Your praiseworthy bounties. We declare: Subḥān Allāh wa bi‑ḥamdihi!, that is, we laud and extol You with Your attributes of glory and beauty (al‑jalāl wa’l-jamāl)!
And Whilst we do celebrate Your praises and glorify Your holy [name] (wa nuqaddisu la‑ka); that is,
“we hallow You;”
or, “we purify ourselves and our action from sins and our hearts of desire for anything other than You.”
And contrarily to the previous conjunction [joining the two vices of corruption and spilling blood], the [conjunction] “and” here joins the two virtues of compliance with the divine commands and avoidance of things proscribed.
Now the parts of the phrase: He said: ‘I know what you know not.’ (Qāla innī a‘lamu mā lā ta‘lamūn): The apparent unconnectedness of this phrase (al‑isti’nāf) implies the [unstated] questions: “What did Allah the Most High say in reply to their questioning? How did His explanation of the reason [for mankind’s creation] dispel their astonishment? What is the wisdom in human beings’ preference to them?” So it says: He said (qāla), alluding to its brief reply and to the detailed explanation in the following verse.
The inna of innī a‘lamu – I know is confirmative (li’l‑taḥqīq) and rebuts doubts and hesitation. It is used only in speculative matters not incontestable ones, whereas the Most High self‑evidently and indisputably knows what creatures do not know, and God forbid, the angels have no doubts concerning this. In which case, the inna throws light on a sequence of [unstated] phrases which, conformably with the well‑trodden path of rhetoric (ṭarīq al‑bayānī), the Qur’an summarizes succinctly.
That is, there is much good and many advantages in mankind, and there is sinfulness but this is minor. It would be opposed to wisdom to abandon the former due to the latter.
Humanity also holds a mystery, and this qualifies man for the vicegerency. The angels were heedless of it, but man’s Creator had knowledge of it.
There is also an instance of wisdom in the [creation] of human beings that renders them superior to [the angels]; the angels did not know this, but the One who created it did.
The innas [confirmatory] meaning may also refer to a statement implied by any one of the sentence’s words rather than to one specific word. Here it looks to a phrase implied by you know not; that is, ‘you have no certain knowledge of it.’ Also, I know what you know not (innī a‘lamu mā lā ta‘lamūn) is by way of mentioning something necessary and willing its natural consequence. That is, something exists that you have no knowledge of. For the Most High’s knowledge is necessary for everything. The absence of [His] knowledge indicates the non‑existence of the thing known.
As the Most High says: Is it that you will inform Him of something He knows not on the earth? That is, it is not possible [for something unknown by Allah] to exist. And the existence of knowledge is evidence for the existence of the thing known.
[In another place the Qur’an] verifies and confirms this succinct reply, saying: Allah is indeed all‑knowing, all-wise. His actions lack nothing as regards wisdom and benefit. Hence, beings are not restricted to the knowledge of creatures, and the absence of knowledge does not indicate their non‑existence.
When Allah the Most High created pure good, that is, the angels, and pure evil, that is, the devils, and that which was neither good nor evil, that is, the animals, being the Munificent Bestower of Bounties, His wisdom necessitated the existence of a fourth category that embraced both good and evil. [That is, human beings.] Thus, if the [human] powers of anger and animal appetites submit to the power of intellect, through effort and striving man rises higher than the angels. But if the reverse is the case, he falls lower than the beasts, for he has no excuse.