Surah Qaf 50:27
سُورَةُ قٓ · Meccan · Verse 27 of 45
۞ قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَٰكِن كَانَ فِى ضَلَٰلٍۭ بَعِيدٍۢ
Translation
and his [evil] companion will say, ‘Lord, I did not make him transgress; he had already gone far astray himself.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This powerful verse plunges us into a dramatic scene on the Day of Judgment, where the companion of a disbeliever speaks before Allah. Here, "his companion" refers to the devil, the Shaytan, who was assigned to the individual in this life. The tone is one of stark confrontation and denial, as the Shaytan attempts to absolve himself of blame.
The Unspoken Accusation
The verse opens with "قال قرينه" (Said his companion), notably without the conjunction "and" (و) that often connects sentences in Arabic. Scholars like al-Zamakhshari, al-Razi, and Ibn Ashur point out this specific omission, known as asyndeton. It indicates an implicit conversation, a preceding statement from the disbeliever that is left unsaid for conciseness. It's as if the disbeliever first accused the Shaytan, saying, "My Lord, he led me astray!" This unstated accusation is what prompts the Shaytan's immediate response.
"Our Lord" from a Single Speaker
Interestingly, the Shaytan addresses Allah as "ربنا" (Our Lord) rather than "ربي" (My Lord), even though he is a single speaker. Al-Razi explains that this choice is fitting for a moment of profound awe and when presenting a case, rather than making a personal request. It reflects the gravity of the situation as the Shaytan stands to account.
The Denial of Compulsion
The Shaytan declares, "ما أطغيته" (I did not make him transgress). The word "أطغيته" means I did not force him into transgression or make him arrogant. Al-Jalalayn and Ibn Ashur clarify that the Shaytan is denying that he *compelled* the person into error. This directly counters the common human tendency to blame external influences entirely. Al-Razi addresses the apparent contradiction with Shaytan's earlier boast to "لأغوينهم أجمعين" (I will surely mislead them all). He explains that 'misleading' involves tempting and beautifying sin, not absolute coercion. The Shaytan did not initiate the transgression in a way that removed the individual's free will.
A Deep-Rooted Deviation
The Shaytan then shifts the blame entirely back to the human, saying, "ولكن كان في ضلال بعيد" (But he was in profound error). The word "ولكن" (but) highlights this shift of responsibility. "ضلال بعيد" is particularly potent. Al-Razi and Ibn Ashur explain that "بعيد" (distant or profound) describes an error that is not a mere slip but a deep-seated, entrenched deviation from the right path. It signifies a person so far gone in misguidance that returning is exceedingly difficult, akin to traveling so far off a road that the destination is no longer visible. The verb "كان" (he was) further emphasizes that this deviation was an inherent and long-standing aspect of the individual's character, not something suddenly imposed by the Shaytan.
This exchange reveals a crucial truth: while Shaytan tempts, he cannot force. Ultimately, each individual bears responsibility for their choices to succumb to or resist temptation, especially if their heart is already deeply inclined towards error.
Sources: al-Zamakhshari (al-Kashshaf), al-Razi (Mafatih al-Ghayb), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn, al-Jadwal fi I'rab al-Quran (Mahmud Safi)
Topics that discuss this verse
Surah Qaf 50:27 is discussed in 4 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Qaf 50:27 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.