أَبَىٰٓ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "أَبَىٰٓ".
إِلَّآ إِبْلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّٰجِدِينَ
2:35; 7:12; 17:62; 18:51; 20:117.
God punished Satan (vv.35, 36) for his failure to carry out a command which was addressed only to angels (vv.29, 30), because a command given to angels automatically applied to all those creatures which were subject to the authority of the angels. Elsewhere, the Qur’an itself makes the point clear that the command to angels applied to Iblis also (7:12, 13).
2:35; 7:12; 17:62; 18:51; 20:117.
Commentary:
The word الا (but) has been used here in the form of مستثنی منقطع thus hinting that Iblis was not one of the angels. This is also clear from the words کلھم اجمعون (all of them together) used about the angels in the preceding verse. Such emphatic expression could not be used about angels, if Iblis had belonged to their community.
It may be asked why God punished Satan (vv. 35, 36) for his failure to carry out a command which was addressed only to angels (vv. 29, 30). In reply to this, it should be remembered that when a command is given to a person, it automatically applies to all those who are under his jurisdiction and subject to his control. As angels were commanded to submit to, and serve, Adam, therefore this command automatically applied to all those creatures of God who were made subject to the administration of angels. Elsewhere, the Quran itself makes the point clear that the command to angels implied a command to Iblis (7:12, 13).
As man was endowed with the power to do both good and evil, it was necessary that both kinds of incentive should have been created for him. One incentive was created in the form of angels, and the other came into being in the form of Satan.
When God created Adam, angels were commanded to serve his cause and, along with angels, other things comprising the universe were also made subservient to man but, owing to error or negligence on his part, these things sometimes get out of his control and thus, becoming as it were the manifestations of Satan, begin to harm him. These evil things (e.g. fire, etc.) are intended to serve man and are subject to his control and man can derive great benefit from them; but when they get out of his control, they do him great harm.
It should also be remembered that, as already explained under 2:31-35 and 7:12-20, the dialogue between God and Adam or between God and Satan need not be taken literally. It is most probably intended to represent a state of affairs extending over a long period of time. The word Iblis or Satan also includes all harmful persons and things representing the unseen Evil Spirit.
d
2:35; 7:12; 17:62; 18:51; 20:117.
663
安拉惩罚恶魔 (第35, 36节) 因为他没有执行只向天使们说的一个命令 (第29, 30节), 因为给天使们的命令自然适用于那些受天使权力支配的万物。在另一处, «古兰经» 自己清楚地指出对天使的命令也应用于伊布利司。 (7:12, 13)
b
2:35; 7:12; 17:62; 18:51; 20:117.
1737
Commentary:
The word الا (but) has been used here in the form of مستثنی منقطع thus hinting that Iblis was not one of the angels. This is also clear from the words کلھم اجمعون (all of them together) used about the angels in the preceding verse. Such emphatic expression could not be used about angels, if Iblis had belonged to their community.
It may be asked why God punished Satan (vv. 35, 36) for his failure to carry out a command which was addressed only to angels (vv. 29, 30). In reply to this, it should be remembered that when a command is given to a person, it automatically applies to all those who are under his jurisdiction and subject to his control. As angels were commanded to submit to, and serve, Adam, therefore this command automatically applied to all those creatures of God who were made subject to the administration of angels. Elsewhere, the Quran itself makes the point clear that the command to angels implied a command to Iblis (7:12, 13).
As man was endowed with the power to do both good and evil, it was necessary that both kinds of incentive should have been created for him. One incentive was created in the form of angels, and the other came into being in the form of Satan.
When God created Adam, angels were commanded to serve his cause and, along with angels, other things comprising the universe were also made subservient to man but, owing to error or negligence on his part, these things sometimes get out of his control and thus, becoming as it were the manifestations of Satan, begin to harm him. These evil things (e.g. fire, etc.) are intended to serve man and are subject to his control and man can derive great benefit from them; but when they get out of his control, they do him great harm.
It should also be remembered that, as already explained under 2:31-35 and 7:12-20, the dialogue between God and Adam or between God and Satan need not be taken literally. It is most probably intended to represent a state of affairs extending over a long period of time. The word Iblis or Satan also includes all harmful persons and things representing the unseen Evil Spirit.
b
2:35; 7:12; 17:62; 18:51; 20:117.
1496
God punished Satan (vv.35, 36) for his failure to carry out a command which was addressed only to angels (vv.29, 30), because a command given to angels automatically applied to all those creatures which were subject to the authority of the angels. Elsewhere, the Qur’an itself makes the point clear that the command to angels applied to Iblis also (7:12, 13).