Covenant with Iblis in the Qur’an

Ahmer Bilal Soofi, in his work on the Qur’an’s covenant, discusses this special covenant between Allah and Iblis – a perspective which has not been discussed much. This article analyses the work of Bilal Soofi and dives into how the covenant applies to our daily lives in light of the promises made to Allah.

1. Introduction

The Qur’an presents the figure of Iblis – also known as Shayṭān (Satan) – as a central antagonist in the story of human creation. Iblis’s narrative is woven through multiple chapters of the Qur’an, depicting him as a jinn who rose amongst the angels, only to rebel against Allah’s command out of arrogance. This rebellion and the ensuing dialogue between Iblis and Allah form a covenant-like exchange that has profound implications in Islamic thought. In this exchange, Iblis is granted certain permissions and a fixed timeframe to tempt humankind, while clear conditions and ultimate consequences are established by Allah. By examining the Qur’anic references, we can trace the contours of this covenant and explore what it means by free will, divine justice, and the moral test of human life.

In the sections that follow, we will first recount the Qur’anic story of Iblis: his role in the creation narrative, his act of disobedience, and his defiant dialogue with Allah. We will then detail the covenant-like elements of the relationship between Allah and Iblis – the permissions given, the period of respite, and the conditions attached to Iblis’s influence over humans. Finally, we will analyse how this narrative illuminates the key theological themes: the freedom humans have to choose their path, the justice and wisdom in Allah’s granting of respite to a deceiver, and how the presence of Iblis serves as a test of moral character for humankind. Throughout, each major point is supported directly by Qur’anic verses, allowing the Qur’an to speak for itself on this dramatic encounter between the Divine and the devil.

2. Iblis’s Disobedience in the Qur’anic Narrative

The Qur’an introduces Iblis in the context of the creation of Adam, the first human. Allah announced to the angels that He will create a vicegerent on earth, and after forming Adam, Allah commanded the angels to bow before this new creation. All the angels complied except for Iblis. In Surah Al-A‘raf, Allah says:

“We have created you and formed you, and then We said to the angels, ‘Bow down before Adam,’ at which point, they all bowed down except for Iblis: he was not among those who bowed down”. Allah interrogates Iblis for his refusal: “[God] said, ‘What has stopped you from bowing down when I commanded you?’ He answered, ‘I am better than him. You created me out of fire, but you only created him out of clay.’”
(Surah Al-A’raf 7: 11–12)

This response revealed Iblis’s motive – arrogance and a sense of superiority – which led him to defy Allah’s direct command.

It is significant that, according to the Qur’an, Iblis was not an angel by nature, but one of the jinns who had been in the company of angels. Surah Al-Kahf clarifies this point, saying of Iblis:

“And [mention] when We said to the angels, ‘Prostrate to Adam,’ and they prostrated, except for Iblis. He was one of the jinn and departed from the command of his Lord…”
(Al-Kahf 18:50)

Jinns, unlike angels, possess free will and can choose obedience or disobedience. This distinction explains how Iblis, despite being amidst the angels, was capable of rebellion – something the obedient angels would never do. His disobedience marks him as a kāfir (ungrateful disbeliever) from that moment, as hinted in Surah Sad:

“Save Iblis: he gloried in his arrogance, and [thus] became one of those who deny the truth.”
(Surah Sad 38:74)

Upon Iblis’s refusal, Allah pronounced judgment on him. Iblis was expelled from the exalted assembly and essentially stripped of the mercy of God that his presence amongst the angels had implied.

“Allah said, ‘Then get down from it! It is not for you to be arrogant here. So get out; indeed, you are of the disgraced.’”
(Surah Al-A‘raf 7:13)

In another chapter, Allah’s decree is even more severe:

“Allah said, “Then get out of here, for indeed, you are expelled.
And indeed, upon you is My curse until the Day of Recompense.”
(Surah Sad 38:77–78)

Branded as accursed (rajiim) and cast out, Iblis’s initial chapter in the Qur’anic narrative ends with his fall from grace. Yet it is at this point, in the very act of banishment, that the covenant-like dialogue between Allah and Iblis begins – a dialogue that will define Iblis’s role in the divine plan henceforth.

3. The Dialogue Between Iblis and Allah: A Covenant of Respite

Facing his expulsion, Iblis does not plead for forgiveness but instead made a bold request. He asked for respite – a delay in his final punishment – until the Day of Resurrection. The Qur’an describes Iblis’s appeal in multiple passages. For example, in Surah Al-A‘raf Iblis implores, “Give me until the day they will be resurrected.” Similarly, Surah Al-Hijr records: “He said, ‘My Lord, then grant me respite till the day when they shall be raised.’” Strikingly, Allah grants this request. “God replied, ‘You will have the time you want.’” In another account, Allah says, “Thou art of those who are respited till the day of the appointed time.” Thus, a key element of this covenant-like exchange was established. Iblis was given permission to exist and operate in the world until an appointed day, rather than being immediately consigned to punishment.

What does Iblis intend to do with this respite? The Qur’an states that Iblis vows to use his time to prove his case against humanity. Feeling that Adam (and by extension, humankind) was the cause of his disgrace, Iblis declared that he will tempt and mislead as many of Adam’s descendants as possible. His infamous pledge is recorded as follows:

• Vow of Temptation

“[Iblis] answered, ‘My Lord, since You have led me to stray, I will surely make [evil] alluring to them on earth and I will mislead them all.’”
(Surah Al-Hijr 15:39)

He even swears by Allah’s honour in another instance:

“[Iblis] said, ‘By Your might, I will surely mislead them all—
Except, among them, Your chosen servants.’”
Surah Sad (38:82–83)

Filled with spite, Iblis promises to assault mankind from every angle: “I will come at them openly as well as secretly, from their right and from their left, and You will find that most of them are ungrateful.” The imagery of approaching humans from all directions underscores the relentless and comprehensive nature of Iblis’s intended assault on human morality.

• Exceptions Acknowledged

Despite his boasting that he will mislead “all” humans, Iblis does acknowledge a notable exception: “Except those amongst Your servants who are devoted entirely to You”, or in another verse, “Except Your chosen (sincere) servants from among them.” In making this exception, Iblis concedes that truly faithful and devoted individuals will resist his influence. Paradoxically, Iblis himself recognizes the power of genuine faith – that he cannot overcome those firmly anchored in their worship of Allah.

Allah’s response to Iblis’s threats and promises established the terms and conditions of what we might call their “covenant” – not in the sense of a friendly pact, of course, but an explicit understanding between Allah and the deviant being. Allah makes clear what Iblis is allowed to do and also what he cannot do or change.

• Permission to Tempt

Allah essentially allows Iblis to try his worst against humanity as a test for them. In Surah Al-Isra, Allah says:

“Incite whoever you can among them with your voice, rally against them your cavalry and infantry, share with them in wealth and children, and make promises to them.”
(Surah Al-Isra 17:64)

Iblis is given leeway to use all kinds of whispers, allurements, and deceptions – “but Satan promises them nothing except delusion”. This Qur’anic invitation is not an endorsement of Iblis’s rebellion, but a part of Allah’s wisdom in allowing human free will to play out (as we will discuss later). It sets the stage for a genuine moral challenge: humans will hear the call of vice as well as the call of virtue in their lives.

• No Authority Over the Devout

Even as Allah grants Iblis the ability to tempt, He firmly states a critical limit: Iblis has no coercive power over Allah’s servants.

“As to My servants, no authority shall you have over them, except the seduced ones who follow you”.
(Surah Al-Hijr 15:42)

In another verse:

“Indeed, My servants – you have no authority over them. And sufficient is your Lord as [their] Guardian.”
(Surah Al-Isra 17:65)

The Qur’an thus stresses that Iblis cannot force anyone into error; he can only invite and seduce. The true believers who remain steadfast in faith are under Allah’s protection and beyond Iblis’s dominion.

• Timeframe of Respite

The duration of Iblis’s freedom is explicitly “until the Day of Resurrection” or “the appointed time.”

“Allah said, ‘Then indeed, you are of those reprieved,
Until the Day of the time well-known.’”
(Surah Al-Hijr 15:37–38)

This implies that Iblis’s ability to influence the world is temporary. When the Day of Judgment arrives – a time known only to Allah – the respite ends, and Iblis will face the consequences of his long career of misguidance.

• Ultimate Fate of Iblis and His Followers

The Qur’anic covenant with Iblis is not a free pass; it comes with a clear forewarning of the outcome. Allah declares to Iblis,

“As for those who will follow you, I will definitely fill Hell with all of you.”
(Surah Sad 38:85)

The destiny that awaits Iblis and those who choose to be seduced by him is eternal punishment. In granting Iblis the opportunity to tempt mankind, Allah at the same time makes it abundantly clear that neither Iblis nor followers will escape divine justice in the end.

These elements form the backbone of the “covenant with Iblis” as depicted in the Qur’an. It is essentially an agreement of challenge: Iblis is given leave to test human beings, and human beings are, in turn, are given the agency and guidance to withstand that test. Importantly, nowhere does Allah promise to support or overlook Iblis’s actions – the tone is one of ultimatum, not alliance. Allah’s final word in Surah Sad to Iblis in their dialogue is a reaffirmation of truth and justice: “[God] said: ‘This, then, is the truth! … I will say the truth – that I will fill Hell with you all.’” Thus, the Qur’anic narrative closes their encounter on a note of stern warning, setting the stage for mankind’s ongoing struggle with the forces of temptation personified by Iblis.

4. Free Will and Human Responsibility

One of the most significant implications of the Qur’anic account of Iblis’s covenant is what it teaches about human free will. The story of Iblis underscores that while evil invites and entices, it cannot compel the human soul without its consent. In Islamic theology, humans are considered morally responsible agents, and the Qur’an repeatedly emphasizes that Satan (Iblis) has no domination over our choices – he can neither force righteousness away nor impose sin upon us. We see this in the conditions Allah set:

“Surely, you shall have no power over My servants, except such of the erring ones as choose to follow you”.
Surah Al-Hijr (15:42)

The wording here is crucial. Iblis can only claim those who voluntarily heed his whispers, i.e. “err on their own and follow him.” Those who remain true servants of Allah are outside his reach.

A dramatic confirmation of human responsibility comes on the Day of Judgment, according to the Qur’an’s portrayal. After the world’s trials are done, Satan (Iblis) will address the humans who succumbed to his influence, effectively admitting his limited role. Surah Ibrahim describes this scene:

“When the matter has been decided, Satan will say, ‘Indeed, Allah promised you the promise of truth. I too promised you, but I failed you. I had no authority over you except that I called you, and you answered me. So do not blame me, but blame yourselves.’”
Surah Ibrahim (14:22)

This remarkable confession highlights that Iblis only invited humans to error; it was their own decision to accept the invitation. He had no literal power to make anyone do wrong – no coercion, only suggestion. Therefore, the blame for sin rests on the sinner, not on Satan. The Qur’an uses this moment to reinforce individual accountability: each person is responsible for their own soul’s choices, and even Satan will disown his followers, acknowledging their complicity in wrongdoing.

The Qur’an further reminds believers that Allah has given everyone the guidance and inner capacity to resist evil. Immediately after narrating Adam’s descent to earth, the Qur’an relays Allah’s assurance:

“Then whenever guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve”
(Surah Al-Baqarah 2:38)

Thus, no one is fated to follow Iblis. Humans have been given divine guidance through reason, conscience, and revelation to recognize and choose the right path. Iblis’s existence does not negate free will; rather it creates a context in which free will is exercised – a stark choice between heeding Allah’s guidance or falling for Iblis’s deceptions.

In summary, the covenant with Iblis in the Qur’an highlights that while Iblis can tempt, humans are free to reject that temptation. Every individual has the ability to say no to Iblis, and many will succeed in doing so. Those who fail cannot plead that “the devil made me do it” as an excuse. As Allah says, “Whoever follows My guidance need have no fear” – meaning that protection from Satan’s traps lies in consciously following the path of guidance provided by Allah. The scenario is ultimately empowering, that even in a world where a deceiver lurks, the Qur’an assures us that the choice remains ours, and by extension, so do the consequences. This emphasis on free will and personal responsibility is central to the Qur’anic moral outlook.

5. Divine Justice and Wisdom in Allah’s Permission to Iblis

Another layer of meaning in the story of Iblis’s respite is what it reveals about divine justice and wisdom. To the casual observer, it may seem puzzling that Allah would allow Iblis, a proven rebel, the freedom to roam the earth and attempt to mislead humans. However, the Qur’anic narrative itself provides context that helps us understand this decision in light of Allah’s justice, rather than view it as a “negotiation” with evil (as some might misconstrue it). There are several points that need to be analysed.

Firstly, granting Iblis respite is not injustice to humanity, because Allah equips humans with everything needed to resist and recognize Satan’s ploys. It is a part of Allah’s justice that He did not leave mankind at Iblis’s mercy. Alongside the presence of Iblis, Allah sent prophets, revelations, and innate moral awareness to guide people. Right after telling Adam and his progeny to descend to the earth, Allah said,

“…whoever follows My guidance – there will be no fear concerning them, nor will they grieve.
But those who disbelieve and deny Our signs – they will be companions of the Fire; they will abide therein eternally.”
(Surah Al-Baqarah 2:38-39)

In other words, guidance and temptation coexist by design as a test, but guidance is always available as a counterweight to temptation. Allah’s justice ensures that no soul is led astray except by its own choice, given that the truth is made accessible to all whether through scripture or the inner voice of conscience. The Qur’an categorically states:

“Allah does not wrong anyone; it is people who wrong themselves.”
Surah Yunus 10:44)

Thus, the playing field between good and evil is a fair one – Iblis can only invite, while Allah actively guides and supports those who seek righteousness.

Secondly, Allah’s permission to Iblis to operate serves a purpose in the divine plan: it creates a world in which true virtue can be distinguished from mere innocence. In an environment with no possibility of evil, doing good would be meaningless as a choice. By contrast, a world where Iblis whispers and “makes sin appear beautiful” is a world where humans must actively choose goodness over evil. This makes moral growth and genuine devotion possible. The presence of temptation tests the sincerity of one’s faith and resolve. As one Qur’anic verse indicates:

“He who created death and life to test you [as to] which of you is best in deed — and He is the Exalted in Might, the Forgiving.”
(Surah Al-Mulk (67:2)

Thus, what might superficially appear as Allah’s indulgence of a rebel (by letting Iblis live) is in fact a manifestation of His wisdom in creating a meaningful moral universe.

Thirdly, the justice of Allah is ultimately affirmed by the fate that awaits Iblis. Allah did not annul or forgive Iblis’s sin; He merely delayed the punishment for a fixed term. Iblis remains “accursed till the Day of Judgment”, and Allah explicitly warned that hell would be the final abode of Iblis and those who follow him. There is a moral symmetry in this: Iblis’s own request to have a chance to prove that humans are undeserving becomes the very means by which the deserving and undeserving humans are separated. In the end, justice will be served. The Qur’an assures that not only will the wrongdoers be punished, but even Iblis himself will rebuke his human followers for their folly, underscoring that Allah gave everyone ample warning and opportunity. In essence, the delay of Iblis’s sentence is not a pardon; it is a part of the test. When that test concludes, divine justice will manifest in full, with no injustice done to any soul.

Finally, one can also perceive a measure of divine mercy and justice even in the treatment of Iblis. Allah answered Iblis’s prayer for respite – a reminder that Allah’s attribute of al-Ḥalīm (the Forbearing) can extend even to His enemies for a wisdom He knows. However, Allah’s mercy to Iblis did not negate justice; it simply delayed it for a greater good (the testing of humankind). This reflects the Qur’anic principle that Allah does not hasten the punishment even of the wicked, giving them a chance to repent or a role to fulfill (though in Iblis’s case, repentance was never sought by him). The covenant with Iblis, therefore, exemplifies Allah’s balance of attributes: His wisdom in allowing human free will to be tested, His justice in ensuring that the test is fair and that wrongdoers will pay, and even a glimpse of His forbearance, in that He can sustain even a rebellious creature for a time without undermining the eventual moral order. It is a powerful demonstration that Allah’s plan is nuanced and purposeful, not a simplistic battle of force.

6. The Moral Test of Human Beings

Through the Qur’anic lens, the story of Iblis’s covenant is ultimately less about Iblis and more about us – the human beings. It sets the stage for what the Qur’an portrays as a grand moral test in this earthly life. Humans are essentially in an exam room where both the promptings of evil (through Iblis and his influence) and the call towards good (through divine guidance) are present. The choices we make in responding to these influences determine our spiritual success or failure.

The Qur’an frequently reminds its readers that Iblis (Satan) is the arch-tempter and a sworn enemy to mankind. His goal is to drag as many souls as possible into error and, eventually, into Hell with him. Allah warns humanity of this repeatedly:

“Surely Satan is an enemy to you, so treat him as an enemy. He only calls his party so that they may become companions of the Blaze.”
(Surah Fatir 35:6)

In this verse, Allah commands us to recognize Satan’s enmity and not be complacent about it. Iblis’s friendly whispers conceal a deadly intent: he “calls” people to join him, but the destination he invites them to is the blazing fire of Hell. Recognizing Satan as an enemy is, therefore, the starting point of the moral test – a test of whether we heed Allah’s warnings or fall prey to Satan’s traps.

The narrative of Adam and Iblis is itself a template for this ongoing test. In Eden, Iblis successfully tempted Adam and Hawwa (Eve) to eat from the forbidden tree, causing their fall (Qur’an 7:19–27). After recounting how Satan deceived the first humans, Allah addresses all descendants of Adam with a poignant admonition:

“O Children of Adam, let not Satan seduce you as he removed your parents from the garden…”
(Surah Al-A‘raf 7:27)

The garden story thus serves as a cautionary tale: just as Iblis worked to ruin Adam, he seeks to ruin each of us by exploiting our vulnerabilities. Yet, Adam’s story also contains hope – Adam repented and was forgiven. This implies that even if we err by listening to Iblis, we can turn back through repentance and Allah’s guidance, and not let one lapse spiral into eternal damnation. The test is ongoing, and failure is not final until one’s life ends. What matters is ultimately learning and persevering in the face of Iblis’s provocations.

The Qur’an suggests that resisting Iblis is a part of worshiping Allah sincerely. In one striking verse, Allah asks rhetorically:

“Did I not make a covenant with you, O Children of Adam, that you should not worship Satan – for he is to you a clear enemy – and that you should worship Me [alone]? That is a straight path.”
(Surah Ya-Sin 36:60–61)

Here, the allegiance of humans is framed in terms of a covenant, and we are essentially under contract not to fall in line with Satan. Worshiping Satan in this context means obeying him or following his suggestions in place of God’s command. Conversely, true worship of Allah involves consciously rejecting the path of Satan. Every temptation confronted and overcome is, in effect, an act of fidelity to that primordial covenant between humanity and God. The Qur’an, by phrasing it this way, reinforces that every human soul is called to actively choose sides in the cosmic screen: the side of Allah (and thus resisting Satan), or the side of Satan (which is the path of disobedience).

It’s important to note that the presence of Iblis does not make the moral test unfair, but rather it makes it meaningful. If doing good incurred no struggle or temptation, one might question whether goodness was one’s genuine choice or simply a default action. But when doing good requires overcoming the seduction of evil, it showcases true devotion and strength of character. The Qur’an states that those who succumb to Satan do so largely because they allow his influence by turning away from remembrance of God:

“Whoever withdraws himself from the remembrance of the Most Merciful, We appoint for him a devil to be an intimate companion”
(Surah Az-Zukhruf 43:36)

On the other hand, those who remember Allah and hold to His guidance earn His protection against Satan’s mischief. This dynamic is part of the test: remembrance versus forgetfulness, self-discipline versus whims, faith versus ungratefulness – with Iblis constantly tugging at the weak spots.

In the end, the stakes of this test are crystal clear. The Qur’an does not shy away from describing the two divergent outcomes. If we let Iblis lead us, we join his “party” fated for Hellfire. But if we adhere to Allah’s guidance, we attain salvation, peace, and Paradise, where Iblis will have no share. Allah’s justice, as discussed, will prevail by rewarding the righteous and punishing the wicked, including Iblis. The knowledge of these promised outcomes is itself meant to motivate us in the test, resulting in eternal joy that comes from resisting temptation over the fleeting pleasures of sin that Iblis might tempt us into.

In summary, the Qur’anic concept of a covenant with Iblis frames human life as a purposeful test of moral choice. Iblis is the tempter by whose presence our resolve is tested, but Allah has also armed us with intellect, conscience, and revelation to recognize the right path. As Allah succinctly puts it: “Indeed, Satan is an enemy to you, so take him as an enemy”. The task for each individual is to heed this warning and be vigilant against Iblis’s deceptions, to seek refuge in Allah from him, and to uphold our covenant with Allah by not falling for the false promises of Satan. Those who succeed in this are the true servants of Allah whom Iblis himself admitted he could not sway. Their success in the test will manifest when they stand on the Last Day free of Satan’s claims, vindicated by their faith and welcomed into divine mercy, far removed from the fate of Iblis and his followers.

7. Conclusion

The Qur’anic narrative of Iblis and his covenant-like exchange with Allah is a profound illustration of the interplay between divine sovereignty and human free will, between justice and mercy, and between temptation and moral choice. In the Qur’an’s telling, Iblis emerges not as an equal rival to God – for he is ultimately a created being under God’s control – but as a catalyst in the grand trial of humanity. By granting Iblis respite and limited scope, Allah sets the stage for a world where doing good is meaningful and choosing faith is admirable. The permissions granted to Iblis (to tempt humans) and the constraints placed upon him (no forcing, no reach over true believers, and a finite term) together ensure that the test of life is fair and that guidance is always available.

For anyone interested in the Qur’anic themes, the story of Iblis underscores a few key lessons. Pride and disobedience, epitomized by Iblis’s refusal to bow, are the first sins and the root of all evil. The dialogue shows that blaming God for one’s misdeeds (as Iblis did by saying “You led me astray”) is a hallmark of satanic thinking, whereas taking responsibility and seeking mercy (as Adam did) is the path of righteousness. The so-called “covenant” with Iblis is essentially Allah’s way of spelling out to us that while evil will beckon, it is within our capacity to resist. The outcome of our lives depends on whom we decide to listen to: the Lord of Mercy or the whisperer of evil.

According to the Qur’an’s vision, every person can triumph over Satan by holding fast to truth, humility, and the remembrance of Allah. The Qur’an invites us to reflect on this drama not as distant mythology, but as an ever-present reality in our own hearts and societies. Each of us, in moments of temptation, reenacts a microcosm of Adam’s test and Iblis’s challenge. And each successful resistance when we choose compassion over cruelty, honesty over deceit, piety over sin is a renewal of the primordial covenant with our Creator, and a defeat for the plots of Iblis. Thus, the narrative of the “Covenant with Iblis” in the Qur’an ultimately illuminates the path to human dignity and salvation: awareness of evil, devotion to the good, and steadfastness in the face of trial, with the hope of earning Allah’s pleasure and thwarting Iblis’s boast that mankind would all go astray.

Throughout the Qur’anic discourse, the final victory is never in doubt: truth and goodness are destined to prevail, and Iblis’s power is fleeting and contingent. Allah’s words to the believers serve as a fitting reminder and encouragement as we conclude. Staying on that Straight Path is the crux of the human covenant with Allah, and in honouring it, we defeat the covenant of Iblis.