Qom University Comparative Interpretation Research 2476-4191 12 1 2026 06 22 A Comparative Study of Exegetical Views on Verses 164–166 of Sūrah al-Ṣāffāt A Comparative Study of Exegetical Views on Verses 164–166 of Sūrah al-Ṣāffāt 77 101 3931 10.22091/ptt.2025.13687.2500 FA Ali Deris Ph.D. Graduate, Comparative Tafsīr, University of Yazd, Yazd, Iran 0009-0005-9583-4271 Mohammad Ali Heydary Mazraee Akhond Associate Professor, Department of Qur’anic Sciences and Hadith, University of Yazd, Yazd, Iran. 0009-0005-9583-4271 Beman Ali Dehghan Mongabadi Associate Professor, Department of Qur’anic Sciences and Hadith, University of Yazd, Yazd, Iran. 0000-0003-1918-552X Journal Article 2025 08 20 Verses 164–166 of Sūrah al-Ṣāffāt (Qur’an 37) are among the Qur’anic passages that have generated exegetical disagreement regarding both their speaker and the referents of their pronouns. The predominant interpretation attributes these verses to the speech of the angels. The principal aim of this study is to critique this interpretation and to reconstruct the meaning of the verses in light of the contextual coherence of the Sūrah. Employing a descriptive-analytical method, the study examines the structural composition of Sūrah al-Ṣāffāt, analyzes the context of verses 149–182, and critically evaluates the views of Qur’anic exegetes. The findings indicate that, although the angel-centered interpretation enjoys widespread acceptance within the exegetical tradition, it is not fully compatible with the structure of Sūrah al-Ṣāffāt, particularly the context of verses 149–182. Within this context, the dominant theme of the Sūrah is the affirmation of divine unity (Tawḥīd), the rejection of polytheism, the exposure of the polytheists’ allegiance to jinn and devils, and the emphasis on the status of the “sincere servants of God” (ʿIbād Allāh al-mukhlaṣīn). An examination of the relationship between verses 164–166 and the surrounding passages demonstrates that these verses function to elucidate the status and characteristics of these sincere servants. Furthermore, the connection of these verses with the oaths at the beginning of the Sūrah and with its concluding statements reinforces the coherence of this interpretation. Accordingly, interpreting the verses under discussion as a description of the prophets and the Ahl al-Bayt (peace be upon them) within the framework of the concept of ʿIbād al-mukhlaṣ is more consistent with the structure of the Sūrah, the contextual flow of its verses, and the exegetical traditions. Extended Abstract Introduction Verses 164–166 of Sūrah al-Ṣāffāt (Qur’an 37) are among the Qur’anic passages that have given rise to diverse exegetical opinions concerning the identity of their speaker and the referents of their pronouns. The predominant view among exegetes attributes these verses to the speech of the angels and interprets them as a refutation of the polytheists’ claims regarding the angels. In contrast, a number of Shiʿi exegetes, drawing upon traditions transmitted from the Ahl al-Bayt (peace be upon them), have applied these verses to the Imams and the divinely appointed successors. Beyond these two major approaches, some exegetes have advanced mystical or universalizing interpretations, extending the referents of the verses to various ontological ranks of existence or to spiritual wayfarers on the path toward God. Despite the abundance of these interpretations, examination reveals that a considerable portion of the exegetical literature is influenced less by the structure of the surah and the contextual flow of its verses than by the apparent resemblance between verses 164–166 and the oaths that open the surah. Accordingly, the principal question addressed in this study is what meaning these verses assume within the overall structure of Sūrah al-Ṣāffāt and the context of verses 149–182, and to what extent the angel-centered interpretation accords with the thematic development of the Sūrah. The significance of this question lies in the fact that Sūrah al-Ṣāffāt exhibits a clear thematic unity from beginning to end. The Sūrah opens with the proclamation of divine unity (Tawḥīd), proceeds to criticize adherence to devils and jinn, clarifies the status of the “sincere servants of God” (ʿIbād Allāh al-mukhlaṣīn), recounts the histories of the prophets and their opponents, and ultimately returns to a critique of polytheistic beliefs. Consequently, determining the place of verses 164–166 within this conceptual framework is essential for understanding the surah’s overarching purpose. The originality of the present study lies in its examination of this issue not merely through the transmission of exegetical opinions and traditions, but through an analysis of the structure of the Sūrah, an investigation of the interrelationship among its verses, and an assessment of its internal coherence. The study adopts a descriptive-analytical method based on the collection and classification of exegetical views, contextual analysis of the relevant verses, and the evaluation of traditions in light of the Qur’an. Research Findings A survey of exegetical opinions indicates that the angel-centered interpretation constitutes the dominant view among exegetes. Nevertheless, an analysis of the structure of Sūrah al-Ṣāffāt points to a different conclusion. The structure of the Sūrah demonstrates that two fundamental themes govern its discourse throughout: the affirmation of divine unity and the negation of any partner alongside God, and the necessity of following God’s chosen servants rather than jinn and devils. In the opening section of the Sūrah, following the affirmation of God’s oneness, the impotence of the devils and the fate of those who mislead others and their followers are described. Thereafter, the “sincere servants of God” (ʿIbād Allāh al-mukhlaṣīn) are introduced as a distinguished group exempt from the fate of the misguided. The surah then recounts the narratives of Noah, Abraham, Moses, Aaron, Elias, Lot, and Jonah, emphasizing the salvation of the sincere servants and the destruction of those who opposed them. An examination of verses 149–182 demonstrates that this section functions as the Sūrah’s concluding synthesis and a return to the question of polytheism. God commands the Prophet (PBUH) to dispute with the polytheists and challenge the false attributions they ascribe to Him. Within this context, the verse, “they have set up a kinship between Him and the jinn” (37:158), occupies a pivotal position, for it demonstrates that the principal concern of this section is the exposure of the polytheists’ allegiance to jinn and devils. Furthermore, the connection of verses 164–166 with verses 167–169, in which the polytheists express the wish that they might be among the sincere servants of God, as well as with verses 171–182, which speak of the divine messengers, God’s support for them, and His peace upon the messengers, indicates that the focus of the discourse remains the sincere servants of God. Moreover, a comparison between verses 164–166 and the oaths at the beginning of the Sūrah reveals a semantic correspondence between al-ṣāffāt ṣaffan, al-zājirāt zajran, and al-tāliyāt dhikran and the characteristics described in these verses. Conclusion An examination of the structure of Sūrah al-Ṣāffāt, together with an analysis of the context of verses 149–182 and a critical evaluation of exegetical opinions, demonstrates that the prevalent angel-centered interpretation of verses 164–166 is not fully consistent with the overall coherence of the Sūrah. By contrast, contextual and structural evidence indicates that these verses are intended to elucidate the status and characteristics of the “sincere servants of God” (ʿibād Allāh al-mukhlaṣīn), who constitute the axis of divine guidance throughout the Sūrah and stand in contrast to the followers of jinn and devils. Accordingly, the verses under discussion may be understood as a description of the prophets and the Ahl al-Bayt (peace be upon them) within the conceptual framework of the sincere servants (ʿIbād al-mukhlaṣ). In addition to being more consistent with the structure and overarching purpose of the Sūrah, this interpretation accords with the exegetical traditions transmitted from the Ahl al-Bayt (peace be upon them). It further suggests that one of the principal aims of these verses is to present the authentic model of divine guidance and to emphasize adherence to God’s sincere servants. References Fayḍ al-Kāshānī, Muḥammad ibn Shāh Murtaḍā. (1373 SH). Tafsīr al-Ṣāfī. Maktabat al-Ṣadr. [In Arabic]. Ibn Abī Ḥātim, ʿAbd al-Raḥmān ibn Muḥammad. (1419 AH). Tafsīr al-Qurʾān al-ʿAẓīm. Maktabat Nizār Muṣṭafā al-Bāz. [In Arabic]. Makārim Shīrāzī, Nāṣir. (1374 SH). Tafsīr-i Nemūneh. Dār al-Kutub al-Islāmiyyah. [In Persian]. Qummī, ʿAli ibn Ibrāhīm. (1404 AH). Tafsīr al-Qummī. Dār al-Kitāb. [In Arabic]. Ṭabarānī, Sulaymān ibn Aḥmad. (2008). Tafsīr al-Qurʾān al-ʿAẓīm. Dār al-Kitāb al-Thaqāfī. [In Arabic]. Ṭabarī, Muḥammad ibn Jarīr. (1422 AH). Jāmiʿ al-Bayān fī Tafsīr al-Qurʾān. Dār al-Maʿrifah. [In Arabic]. Ṭabāṭabāʾī, Muḥammad Ḥusayn. (1352 SH). Al-Mīzān fī Tafsīr al-Qurʾān. Muʾassasat al-Aʿlamī lil-Maṭbūʿāt. [In Arabic]. Ṭabrisī, Faḍl ibn al-Ḥasan. (1408 AH). Majmaʿ al-Bayān fī Tafsīr al-Qurʾān. Nāṣir Khusrow. [In Arabic]. Ṭūsī, Muḥammad ibn al-Ḥasan. (n.d.). Al-Tibyān fī Tafsīr al-Qurʾān. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. Zamakhsharī, Maḥmūd ibn ʿUmar. (1407 AH). Al-Kashshāf. Dār al-Kitāb al-ʿArabī. [In Arabic]. Verses 164–166 of Sūrah al-Ṣāffāt (Qur’an 37) are among the Qur’anic passages that have generated exegetical disagreement regarding both their speaker and the referents of their pronouns. The predominant interpretation attributes these verses to the speech of the angels. The principal aim of this study is to critique this interpretation and to reconstruct the meaning of the verses in light of the contextual coherence of the Sūrah. Employing a descriptive-analytical method, the study examines the structural composition of Sūrah al-Ṣāffāt, analyzes the context of verses 149–182, and critically evaluates the views of Qur’anic exegetes. The findings indicate that, although the angel-centered interpretation enjoys widespread acceptance within the exegetical tradition, it is not fully compatible with the structure of Sūrah al-Ṣāffāt, particularly the context of verses 149–182. Within this context, the dominant theme of the Sūrah is the affirmation of divine unity (Tawḥīd), the rejection of polytheism, the exposure of the polytheists’ allegiance to jinn and devils, and the emphasis on the status of the “sincere servants of God” (ʿIbād Allāh al-mukhlaṣīn). An examination of the relationship between verses 164–166 and the surrounding passages demonstrates that these verses function to elucidate the status and characteristics of these sincere servants. Furthermore, the connection of these verses with the oaths at the beginning of the Sūrah and with its concluding statements reinforces the coherence of this interpretation. Accordingly, interpreting the verses under discussion as a description of the prophets and the Ahl al-Bayt (peace be upon them) within the framework of the concept of ʿIbād al-mukhlaṣ is more consistent with the structure of the Sūrah, the contextual flow of its verses, and the exegetical traditions. Extended Abstract Introduction Verses 164–166 of Sūrah al-Ṣāffāt (Qur’an 37) are among the Qur’anic passages that have given rise to diverse exegetical opinions concerning the identity of their speaker and the referents of their pronouns. The predominant view among exegetes attributes these verses to the speech of the angels and interprets them as a refutation of the polytheists’ claims regarding the angels. In contrast, a number of Shiʿi exegetes, drawing upon traditions transmitted from the Ahl al-Bayt (peace be upon them), have applied these verses to the Imams and the divinely appointed successors. Beyond these two major approaches, some exegetes have advanced mystical or universalizing interpretations, extending the referents of the verses to various ontological ranks of existence or to spiritual wayfarers on the path toward God. Despite the abundance of these interpretations, examination reveals that a considerable portion of the exegetical literature is influenced less by the structure of the surah and the contextual flow of its verses than by the apparent resemblance between verses 164–166 and the oaths that open the surah. Accordingly, the principal question addressed in this study is what meaning these verses assume within the overall structure of Sūrah al-Ṣāffāt and the context of verses 149–182, and to what extent the angel-centered interpretation accords with the thematic development of the Sūrah. The significance of this question lies in the fact that Sūrah al-Ṣāffāt exhibits a clear thematic unity from beginning to end. The Sūrah opens with the proclamation of divine unity (Tawḥīd), proceeds to criticize adherence to devils and jinn, clarifies the status of the “sincere servants of God” (ʿIbād Allāh al-mukhlaṣīn), recounts the histories of the prophets and their opponents, and ultimately returns to a critique of polytheistic beliefs. Consequently, determining the place of verses 164–166 within this conceptual framework is essential for understanding the surah’s overarching purpose. The originality of the present study lies in its examination of this issue not merely through the transmission of exegetical opinions and traditions, but through an analysis of the structure of the Sūrah, an investigation of the interrelationship among its verses, and an assessment of its internal coherence. The study adopts a descriptive-analytical method based on the collection and classification of exegetical views, contextual analysis of the relevant verses, and the evaluation of traditions in light of the Qur’an. Research Findings A survey of exegetical opinions indicates that the angel-centered interpretation constitutes the dominant view among exegetes. Nevertheless, an analysis of the structure of Sūrah al-Ṣāffāt points to a different conclusion. The structure of the Sūrah demonstrates that two fundamental themes govern its discourse throughout: the affirmation of divine unity and the negation of any partner alongside God, and the necessity of following God’s chosen servants rather than jinn and devils. In the opening section of the Sūrah, following the affirmation of God’s oneness, the impotence of the devils and the fate of those who mislead others and their followers are described. Thereafter, the “sincere servants of God” (ʿIbād Allāh al-mukhlaṣīn) are introduced as a distinguished group exempt from the fate of the misguided. The surah then recounts the narratives of Noah, Abraham, Moses, Aaron, Elias, Lot, and Jonah, emphasizing the salvation of the sincere servants and the destruction of those who opposed them. An examination of verses 149–182 demonstrates that this section functions as the Sūrah’s concluding synthesis and a return to the question of polytheism. God commands the Prophet (PBUH) to dispute with the polytheists and challenge the false attributions they ascribe to Him. Within this context, the verse, “they have set up a kinship between Him and the jinn” (37:158), occupies a pivotal position, for it demonstrates that the principal concern of this section is the exposure of the polytheists’ allegiance to jinn and devils. Furthermore, the connection of verses 164–166 with verses 167–169, in which the polytheists express the wish that they might be among the sincere servants of God, as well as with verses 171–182, which speak of the divine messengers, God’s support for them, and His peace upon the messengers, indicates that the focus of the discourse remains the sincere servants of God. Moreover, a comparison between verses 164–166 and the oaths at the beginning of the Sūrah reveals a semantic correspondence between al-ṣāffāt ṣaffan, al-zājirāt zajran, and al-tāliyāt dhikran and the characteristics described in these verses. Conclusion An examination of the structure of Sūrah al-Ṣāffāt, together with an analysis of the context of verses 149–182 and a critical evaluation of exegetical opinions, demonstrates that the prevalent angel-centered interpretation of verses 164–166 is not fully consistent with the overall coherence of the Sūrah. By contrast, contextual and structural evidence indicates that these verses are intended to elucidate the status and characteristics of the “sincere servants of God” (ʿibād Allāh al-mukhlaṣīn), who constitute the axis of divine guidance throughout the Sūrah and stand in contrast to the followers of jinn and devils. Accordingly, the verses under discussion may be understood as a description of the prophets and the Ahl al-Bayt (peace be upon them) within the conceptual framework of the sincere servants (ʿIbād al-mukhlaṣ). In addition to being more consistent with the structure and overarching purpose of the Sūrah, this interpretation accords with the exegetical traditions transmitted from the Ahl al-Bayt (peace be upon them). It further suggests that one of the principal aims of these verses is to present the authentic model of divine guidance and to emphasize adherence to God’s sincere servants. References Fayḍ al-Kāshānī, Muḥammad ibn Shāh Murtaḍā. (1373 SH). Tafsīr al-Ṣāfī. Maktabat al-Ṣadr. [In Arabic]. Ibn Abī Ḥātim, ʿAbd al-Raḥmān ibn Muḥammad. (1419 AH). Tafsīr al-Qurʾān al-ʿAẓīm. Maktabat Nizār Muṣṭafā al-Bāz. [In Arabic]. Makārim Shīrāzī, Nāṣir. (1374 SH). Tafsīr-i Nemūneh. Dār al-Kutub al-Islāmiyyah. [In Persian]. Qummī, ʿAli ibn Ibrāhīm. (1404 AH). Tafsīr al-Qummī. Dār al-Kitāb. [In Arabic]. Ṭabarānī, Sulaymān ibn Aḥmad. (2008). Tafsīr al-Qurʾān al-ʿAẓīm. Dār al-Kitāb al-Thaqāfī. [In Arabic]. Ṭabarī, Muḥammad ibn Jarīr. (1422 AH). Jāmiʿ al-Bayān fī Tafsīr al-Qurʾān. Dār al-Maʿrifah. [In Arabic]. Ṭabāṭabāʾī, Muḥammad Ḥusayn. (1352 SH). Al-Mīzān fī Tafsīr al-Qurʾān. Muʾassasat al-Aʿlamī lil-Maṭbūʿāt. [In Arabic]. Ṭabrisī, Faḍl ibn al-Ḥasan. (1408 AH). Majmaʿ al-Bayān fī Tafsīr al-Qurʾān. Nāṣir Khusrow. [In Arabic]. Ṭūsī, Muḥammad ibn al-Ḥasan. (n.d.). Al-Tibyān fī Tafsīr al-Qurʾān. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. Zamakhsharī, Maḥmūd ibn ʿUmar. (1407 AH). Al-Kashshāf. Dār al-Kitāb al-ʿArabī. [In Arabic].

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