ج 60
Volume 60
Part 2 out of 3
الجزء الستون
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 3 إبليس لعنه الله و قصصه و بدء خلقه و مكايده و مصايده و أحوال ذريته و الاحتراز عنهم أعاذنا الله من شرورهم
CHAPTER 3 – IBLEES-la, MAY ALLAH-azwj CURSE HIM-la, AND HIS-la STORY, AND BEGINNING OF HIS-la CREATION, AND HIS-la PLOTS, AND HIS-la TRAPS, AND SITATION OF HIS-la OFFSPRING, AND THE PRECAUTION FROM THEM. MAY ALLAH-azwj SHELTER US FROM THEIR EVILS.
الآيات
The Verses –
البقرة وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ إِنَّما يَأْمُرُكُمْ بِالسُّوءِ وَ الْفَحْشاءِ وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ
(Surah) Al Baqarah: and do not follow the footsteps of Satan; he, for you all, is a Clarified enemy [2:168] But rather, he is instructing you with the evil and the immoralities, and that you should be saying against Allah what you do not know [2:169].
و قال تعالى الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُكُمْ بِالْفَحْشاءِ
And the Exalted Said: The Satan promises you the poverty and instructs you with the immoralities, [2:268].
و قال سبحانه الَّذِينَ يَأْكُلُونَ الرِّبا لا يَقُومُونَ إِلَّا كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِ
And the Glorious Said: Those who are consuming the interest are not standing except as the standing of the one whom the Satan has confused him from the craze. [2:275].
آل عمران وَ إِنِّي أُعِيذُها بِكَ وَ ذُرِّيَّتَها مِنَ الشَّيْطانِ الرَّجِيمِ
(Surah) Aal e Imran-as: and I seek Refuge with You for her and her offspring from the Pelted Satan’ [3:36].
و قال إِنَّما ذلِكُمُ الشَّيْطانُ يُخَوِّفُ أَوْلِياءَهُ فَلا تَخافُوهُمْ وَ خافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ
And Said: But rather that is the Satan. He Instils fear in his friends, so do not fear them and fear Me if you were Momineen [3:174].
النساء وَ مَنْ يَكُنِ الشَّيْطانُ لَهُ قَرِيناً فَساءَ قَرِيناً
(Surah) Al Nisa: and the one for whom the Satan was an associate, so he is an evil associate [4:38].
و قال تعالى فَقاتِلُوا أَوْلِياءَ الشَّيْطانِ إِنَّ كَيْدَ الشَّيْطانِ كانَ ضَعِيفاً
And the Exalted Said: Therefore fight the friends of the Satan, surely the strategy of the Satan would always be weak [4:76].
و قال وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطانَ إِلَّا قَلِيلًا
And Said: and had it not been for the Grace of Allah upon you and His Mercy, you would have followed the Satan except for a few [4:83].
و قال تعالى إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِناثاً وَ إِنْ يَدْعُونَ إِلَّا شَيْطاناً مَرِيداً
And the Exalted Said: They are not calling to the one besides Him except for females (deities), and that they are not calling to anyone except a rebellious Satan [4:117].
لَعَنَهُ اللَّهُ وَ قالَ لَأَتَّخِذَنَّ مِنْ عِبادِكَ نَصِيباً مَفْرُوضاً
Allah Cursed him and he said: ‘I shall be taking from Your servants an Imposed share’ [4:118].
وَ لَأُضِلَّنَّهُمْ وَ لَأُمَنِّيَنَّهُمْ وَ لَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَ مَنْ يَتَّخِذِ الشَّيْطانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْراناً مُبِيناً
‘And I will stray them, and arouse their desires, and instruct them, so they will slit the ears of the cattle, and I will instruct them, and they would change the nature (Created by) Allah’; and the one who takes the Satan as a guardian from besides Allah, so he has lost with a clear loss [4:119].
يَعِدُهُمْ وَ يُمَنِّيهِمْ وَ ما يَعِدُهُمُ الشَّيْطانُ إِلَّا غُرُوراً
He promises them and arouses their desires; and the Satan does not promise them except to deceive [4:120].
أُولئِكَ مَأْواهُمْ جَهَنَّمُ وَ لا يَجِدُونَ عَنْها مَحِيصاً
They, their abode is Hell, and they will not be finding an escape from it [4:121].
المائدة إِنَّما يُرِيدُ الشَّيْطانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَداوَةَ وَ الْبَغْضاءَ فِي الْخَمْرِ وَ الْمَيْسِرِ وَ يَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَ عَنِ الصَّلاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ
(Surah) Al Ma’idah: But rather, the Satan intends for the enmity and the hatred to occur between you regarding the wine, and the gambling, and he hinders you from the Mention of Allah and from the Salat. So will you (not) be abstaining? [5:91].
الأنعام وَ كَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطِينَ الْإِنْسِ وَ الْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
(Surah) Al Anaam: And like that We Make an enemy for every Prophet, Satans of the humans and the Jinn, suggesting flowery words to each other, deceiving; [6:112].
و قال وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ لِيُجادِلُوكُمْ
And Said: and that the Satans are suggesting to their friends to contend with you all, [6:121].
و قال تعالى وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
And the Exalted and do not be following the footsteps of the Satan, he is a clear enemy for you [6:142].
الأعراف وَ لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ ثُمَّ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ
(Surah) Al A’raaf: And We Created you, then We Shaped you, then We Said to the Angels: “Perform Sajdah to Adam”. So they performed Sajdah except Iblees; he did not happen to be from the prostrators [7:11].
قالَ ما مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ
(Allah) Said: “What prevented you to perform Sajdah when I Commanded you?” He (Iblees) said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12].
قالَ فَاهْبِطْ مِنْها فَما يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيها فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ
(Allah) Said: “Then get down from it, and there would not happen to be for that you be arrogant therein. Therefore, get out, for you are from the belittled ones” [7:13].
قالَ أَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ
He said, ‘Respite me to the Day they would be Resurrected’ [7:14].
قالَ إِنَّكَ مِنَ الْمُنْظَرِينَ
He said: “You are from the Respited ones” [7:15].
قالَ فَبِما أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقِيمَ
He said, ‘So, due to Your Deviating me, I will sit (in ambush) for them on Your Straight Path [7:16].
ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَ مِنْ خَلْفِهِمْ وَ عَنْ أَيْمانِهِمْ وَ عَنْ شَمائِلِهِمْ وَ لا تَجِدُ أَكْثَرَهُمْ شاكِرِينَ
Then I will come to them from their front, and from their back, and on their right, and on their left, and You will not Find most of them as thankful ones’ [7:17].
قالَ اخْرُجْ مِنْها مَذْؤُماً مَدْحُوراً لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ إلى آخر ما مر في قصة آدم
He said: “Get out from it, disgraced, expelled! As for the ones from them who follow you, I will Fill Hell from you altogether” [7:18] – up to the end of what has passed in the story of Adam-as.
و قال تعالى وَ أَقُلْ لَكُما إِنَّ الشَّيْطانَ لَكُما عَدُوٌّ مُبِينٌ
And the Exalted Said: Did I not Forbid you two from that tree and Said to you that the Satan is your open enemy?” [7:22].
و قال تعالى يا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطانُ كَما أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُما لِباسَهُما لِيُرِيَهُما سَوْآتِهِما إِنَّهُ يَراكُمْ هُوَ وَ قَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ
And the Exalted Said: O children of Adam! Do not let the Satan tempt you just as he got your parents exited from the Garden, snatching their clothes from them in order to show them their evil. He can see you, him, and his tribe, from where you cannot see them. We Made the Satans to be friends of those who do not believe [7:27].
و قال تعالى إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ
And the Exalted Said: They are taking the Satans as friends from besides Allah and are reckoning that they are rightly Guided ones [7:30].
و قال تعالى وَ إِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ
And the Exalted Said: And if an evil suggestion from the Satan hurts you, then seek refuge with Allah, He is the Hearing, Knowing [7:200].
إِنَّ الَّذِينَ اتَّقَوْا إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ
Surely those who fear when an evil from the Satan touches them, they are mindful, and then they are seeing [7:201].
وَ إِخْوانُهُمْ يَمُدُّونَهُمْ فِي الغَيِّ ثُمَّ لا يُقْصِرُونَ
And their brethren are extending them in the error, then they are not ceasing [7:202].
الأنفال وَ إِذْ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ وَ قالَ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَ إِنِّي جارٌ لَكُمْ فَلَمَّا تَراءَتِ الْفِئَتانِ نَكَصَ عَلى عَقِبَيْهِ وَ قالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرى ما لا تَرَوْنَ إِنِّي أَخافُ اللَّهَ وَ اللَّهُ شَدِيدُ الْعِقابِ
(Surah) Al Anfaal: And when the Satan adorned their deeds for them and said, ‘There would be none from the people to overcome you today, and I am a friend for you’. So when the two parties saw (each other), he turned upon his heels and said, ‘I am disavowed from you. Surely, I can see what you are not seeing. I fear Allah, and Allah is Severe of the Punishment’ [8:48].
يوسف إِنَّ الشَّيْطانَ لِلْإِنْسانِ عَدُوٌّ مُبِينٌ
(Surah) Yusuf-as: surely the Satan is a clear enemy to the humans’ [12:5].
و قال تعالى فَأَنْساهُ الشَّيْطانُ ذِكْرَ رَبِّهِ
And the Exalted Said: But the Satan made him forget mentioning to his master, [12:42].
و قال مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطانُ بَيْنِي وَ بَيْنَ إِخْوَتِي
And Said: Surely, the Satan sowed discord between me and my brothers. My Lord is Nice (to) whoever He so Desires to. He is the Knowing, the Wise [12:100].
إبراهيم وَ قالَ الشَّيْطانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلا تَلُومُونِي وَ لُومُوا أَنْفُسَكُمْ ما أَنَا بِمُصْرِخِكُمْ وَ ما أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَ الظَّالِمِينَ لَهُمْ عَذابٌ أَلِيمٌ
And the Satan will say when the matters are Decided, ‘Surely Allah Promised you a Promise of the Truth, and I promised you, then I broke it to you, and there was no authority for me upon you except that I called you, so you responded to me. Therefore, do not blame me, but blame your own selves. I am not going to cry out to you all for help and you should not cry out to me for help. I denied what you were associating from before. Surely the unjust, for them would be in a painful Punishment [14:22].
الحجر وَ حَفِظْناها مِنْ كُلِّ شَيْطانٍ رَجِيمٍ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهابٌ مُبِينٌ
(Surah) Al Hijr: And We Guard these against every Pelted Satan [15:17] Except one who steals the hearing, so there pursued him a visible flame [15:18].
و قال سبحانه وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي خالِقٌ بَشَراً مِنْ صَلْصالٍ مِنْ حَمَإٍ مَسْنُونٍ
And the Glorious Said: And when your Lord Said to the Angels: “I will Create a person from clay of matured mud, altered [15:28].
فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ
So when I Complete him and Blow into him from My Spirit, then fall down towards him in Sajdah” [15:29].
فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ أَبى أَنْ يَكُونَ مَعَ السَّاجِدِينَ
So the Angels did Sajdah, all of them in their entirety [15:30] Except for Iblees. He refused to become with the prostrating ones [15:31].
قالَ يا إِبْلِيسُ ما لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ
He said: “O Iblees! What is the matter with you that you are not becoming with the prostrating ones?” [15:32].
قالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصالٍ مِنْ حَمَإٍ مَسْنُونٍ
He said, ‘I will not become one to do Sajdah to a person You Created from clay of matured mud, altered’ [15:33].
قالَ فَاخْرُجْ مِنْها فَإِنَّكَ رَجِيمٌ وَ إِنَّ عَلَيْكَ اللَّعْنَةَ إِلى يَوْمِ الدِّينِ
He said: “Then exit from it, for you are Pelted [15:34] And surely upon you is the Curse up to the Day of the Religion (Reckoning)!” [15:35].
قالَ رَبِّ فَأَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ
He said, ‘Lord! Then Respite me up to the Day they would be Resurrected’ [15:36].
قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ
He said: “So you are from the Respited ones [15:37] Up to the Day of the known time” [15:38].
قالَ رَبِّ بِما أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ
He said, ‘Lord! Due to You having Misled me, I will adorn for them in the earth and will mislead them in their entirety [15:39] Except for Your servants from them, the sincere ones’ [15:40].
قالَ هذا صِراطٌ عَلَيَّ مُسْتَقِيمٌ
He said: “This Path of Ali is Straight” [15:41].
إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغاوِينَ وَ إِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ
Surely, (as for) My servants, there wouldn’t be any authority for you upon them, except for the ones who follow you from the straying ones [15:42] And surely Hell is Promised to them altogether [15:43].
النحل فَزَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ
(Surah) Al Nahl: but the Satan adorned their deeds for them. So he would be their guardian on the Day [16:63].
و قال تعالى فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ
And the Exalted Said: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98].
إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99].
إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ
But rather, his authority is upon those who befriend him and those who associate with Him [16:100].
الإسراء إِنَّ الْمُبَذِّرِينَ كانُوا إِخْوانَ الشَّياطِينِ وَ كانَ الشَّيْطانُ لِرَبِّهِ كَفُوراً
(Surah) Al Isra’a: Surely the squanderers were always the brethren of the Satans and the Satan was always ungrateful to his Lord [17:27].
و قال تعالى إِنَّ الشَّيْطانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطانَ كانَ لِلْإِنْسانِ عَدُوًّا مُبِيناً
And the Exalted Said: Surely the Satan sows discord between them; surely the Satan was always an open enemy to the human beings [17:53].
و قال تعالى وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قالَ أَ أَسْجُدُ لِمَنْ خَلَقْتَ طِيناً
And the Exalted Said: And when We Said to the Angels: “Do Sajdah to Adam!” They did Sajdah, except Iblees. He said, ‘Should I do Sajdah to one You Created as clay?’ [17:61].
قالَ أَ رَأَيْتَكَ هذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلى يَوْمِ الْقِيامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا
He (Iblees) said, ‘Do You See this one whom You have Honoured over me? If You were to Respite me to the Day of Judgement I will destroy his offspring except a few’ [17:62].
قالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزاؤُكُمْ جَزاءً مَوْفُوراً
He Said: “Go away! The ones from them who follow you, then Hell would be your Recompense, a full Recompense [17:63].
وَ اسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَ أَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَ رَجِلِكَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ وَ عِدْهُمْ وَ ما يَعِدُهُمُ الشَّيْطانُ إِلَّا غُرُوراً
And deceive the ones you can from them by your voice and call against them your cavalry and your infantry and participate in their wealth and their children and promise them!” And the Satan will not promise them except to deceive [17:64].
إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ وَ كَفى بِرَبِّكَ وَكِيلًا
Surely (as for) My servants, there isn’t any authority for you upon them, and suffice with your Lord as a Protector [17:65].
الكهف وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَ فَتَتَّخِذُونَهُ وَ ذُرِّيَّتَهُ أَوْلِياءَ مِنْ دُونِي وَ هُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلًا
(Surah) Al Kahf: And when We Said to the Angels: “Do Sajdah to Adam!” So they did Sajdah, except for Iblees. He was from the Jinn, and he debauched from the Command of his Lord. Will you take him and his offspring as friends from besides Me and they are enemies of yours? Evil is the replacement of the unjust ones [18:50].
ما أَشْهَدْتُهُمْ خَلْقَ السَّماواتِ وَ الْأَرْضِ وَ لا خَلْقَ أَنْفُسِهِمْ وَ ما كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً
و قال تعالى وَ ما أَنْسانِيهُ إِلَّا الشَّيْطانُ أَنْ أَذْكُرَهُ
And the Exalted Said: And none made me forget mentioning it except the Satan, [18:63].
مريم يا أَبَتِ لا تَعْبُدِ الشَّيْطانَ إِنَّ الشَّيْطانَ كانَ لِلرَّحْمنِ عَصِيًّا
(Surah) Maryam-as: O father! Do not worship the Satan. Surely, the Satan was disobedient to the Beneficent [19:44].
يا أَبَتِ إِنِّي أَخافُ أَنْ يَمَسَّكَ عَذابٌ مِنَ الرَّحْمنِ فَتَكُونَ لِلشَّيْطانِ وَلِيًّا
O father! I fear that a Punishment from the Beneficent may touch you and you would become a friend of the Satan’ [19:45].
و قال تعالى فَوَ رَبِّكَ لَنَحْشُرَنَّهُمْ وَ الشَّياطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا
And the Exalted Said: So by your Lord! We will Gather them together and the Satans, then We will Present them kneeling around Hell [19:68].
و قال تعالى أَ لَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّياطِينَ عَلَى الْكافِرِينَ تَؤُزُّهُمْ أَزًّا
And the Exalted Said: Do you not see that We have Sent the Satans upon the Kafirs, inciting them by an incitement? [19:83].
طه فَسَجَدُوا إِلَّا إِبْلِيسَ إلى قوله تعالى فَوَسْوَسَ إِلَيْهِ الشَّيْطانُ
(Surah) Ta Ha: So they did Sajdah, except Iblees. [20:116] – up to Words of the Exalted: But the Satan whispered to him. [20:120].
الأنبياء وَ مِنَ الشَّياطِينِ مَنْ يَغُوصُونَ لَهُ وَ يَعْمَلُونَ عَمَلًا دُونَ ذلِكَ وَ كُنَّا لَهُمْ حافِظِينَ
(Surah) Al Anbiya: And from the Satans were ones who were diving for him and were working other work besides that, and We were Protectors of theirs [21:82].
الحج وَ يَتَّبِعُ كُلَّ شَيْطانٍ مَرِيدٍ كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَ يَهْدِيهِ إِلى عَذابِ السَّعِيرِ
(Surah Al Hajj): and follows every rebellious Satan [22:3] It is Decreed against him that the one who befriends him, so he would stray him and guide him to the Punishment of the Blazing Fire [22:4].
و قال تعالى وَ ما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَ لا نَبِيٍّ إِلَّا إِذا تَمَنَّى أَلْقَى الشَّيْطانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ ما يُلْقِي الشَّيْطانُ ثُمَّ يُحْكِمُ اللَّهُ آياتِهِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ
And the Exalted Said: And We did not Send a Rasool or a Prophet before you except whenever he desired, the Satan (also) cast in his desire. But, Allah Abrogated whatever the Satan casted, then Allah Empowered His Signs, and Allah is Knowing, Wise [22:52].
لِيَجْعَلَ ما يُلْقِي الشَّيْطانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَ الْقاسِيَةِ قُلُوبُهُمْ
So, He Made what the Satan casted to be a Fitna for those in whose hearts was a disease, and their hearts were hard [22:53].
المؤمنون وَ قُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزاتِ الشَّياطِينِ وَ أَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ
(Surah) Al Mominoun: And say: ‘Lord! I seek refuge with You from the suggestions of the Satans [23:97] And I seek refuge with You, Lord, from their presence [23:98].
النور يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ وَ مَنْ يَتَّبِعْ خُطُواتِ الشَّيْطانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشاءِ وَ الْمُنْكَرِ
(Surah) Al Noor: O you those who believe! Do not follow the footsteps of Satan! And one who follows the footsteps of Satan, then he enjoins with the immoralities and the evil. [24:21].
الشعراء فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ وَ جُنُودُ إِبْلِيسَ أَجْمَعُونَ
(Surah) Al Shuara: So they would be flung into it, they and the straying ones [26:94] And armies of Iblees altogether [26:95].
و قال تعالى وَ ما تَنَزَّلَتْ بِهِ الشَّياطِينُ وَ ما يَنْبَغِي لَهُمْ وَ ما يَسْتَطِيعُونَ إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ
And the Exalted Said: And the Satans did not descend with it [26:210] And is not befitting for them, and they had no capacity (for it) [26:211] They were banished from the listening [26:212].
إلى قوله تعالى هَلْ أُنَبِّئُكُمْ عَلى مَنْ تَنَزَّلُ الشَّياطِينُ تَنَزَّلُ عَلى كُلِّ أَفَّاكٍ أَثِيمٍ يُلْقُونَ السَّمْعَ وَ أَكْثَرُهُمْ كاذِبُونَ
Up to Words of the Exalted: Shall I inform you of the ones upon whom the Satans descend? [26:221] They descend upon every sinful liar [26:222] Inclining the hearing, and most of them are liars [26:223].
النمل وَ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ
(Surah) Al Naml: and the Satan has adorned their deeds for them. Thus, he blocked them from the Way, [27:24].
القصص قالَ هذا مِنْ عَمَلِ الشَّيْطانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ
(Surah) Al Qasas: He said, ‘This is from the work of the Satan. He is an enemy, openly leading astray’ [28:15].
سبأ وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ
(Surah) Saba: And Iblees did ratify his conjecture upon them, so they (all) followed him except a group from the Momineen [34:20].
وَ ما كانَ لَهُ عَلَيْهِمْ مِنْ سُلْطانٍ إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْها فِي شَكٍّ وَ رَبُّكَ عَلى كُلِّ شَيْءٍ حَفِيظٌ
And there was no authority for him upon them except for Us to Know who believes in the Hereafter from the one whose is in doubt from it; and your Lord is a Guardian over all things [34:21].
فاطر إِنَّ الشَّيْطانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّما يَدْعُوا حِزْبَهُ لِيَكُونُوا مِنْ أَصْحابِ السَّعِيرِ
(Surah) Fatir: Surely, the Satan is an enemy to you all, so take him as an enemy. But rather, he calls his party in order for them to happen to be of the inmates of the Blazing Fire [35:6].
يس أَ لَمْ أَعْهَدْ إِلَيْكُمْ يا بَنِي آدَمَ أَنْ لا تَعْبُدُوا الشَّيْطانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
(Surah) Yaseen: Did I not Covenant to you, O children of Adam, that you will not be worshipping the Satan? He is your open enemy to you all! [36:60].
وَ أَنِ اعْبُدُونِي هذا صِراطٌ مُسْتَقِيمٌ
And worship Me, this is the Straight Path [36:61].
وَ لَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّا كَثِيراً أَ فَلَمْ تَكُونُوا تَعْقِلُونَ
And he has strayed a numerous multitude from you, so will you not become users of the intellect? [36:62].
الصافات وَ حِفْظاً مِنْ كُلِّ شَيْطانٍ مارِدٍ
(Surah) Al Safaat: And a protection from every rebellious Satan [37:7].
لا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلى وَ يُقْذَفُونَ مِنْ كُلِّ جانِبٍ دُحُوراً وَ لَهُمْ عَذابٌ واصِبٌ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ
They cannot listen to the exalted assembly, and they are being pelted at from every side [37:8] Being repelled, and for them is an eternal Punishment [37:9] Except (for the) one who violates the caution, so there pursues him a shooting star [37:10].
و قال تعالى طَلْعُها كَأَنَّهُ رُؤُسُ الشَّياطِينِ
And the Exalted Said: Its emerging fruit is like the heads of the Satans [37:65].
ص وَ الشَّياطِينَ كُلَّ بَنَّاءٍ وَ غَوَّاصٍ وَ آخَرِينَ مُقَرَّنِينَ فِي الْأَصْفادِ
(Surah) Suad: And (Subjugated) the Satans, being all builders and divers [38:37] And others fettered in the chains [38:38].
و قال تعالى إِذْ نادى رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطانُ بِنُصْبٍ وَ عَذابٍ
And the Exalted Said: when he called out to his Lord: ‘The Satan has touched me with toil and torment!’ [38:41].
و قال تعالى إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي خالِقٌ بَشَراً مِنْ طِينٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ
And the Exalted Said: When your Lord said to the Angels: “I am going to Create a human from clay [38:71] So when I Complete him and Breath from My spirit into him, then fall down to him in Sajdah!” [38:72].
فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ
So, the Angels performed Sajdah, all of them altogether [38:73] Except Iblees. He was arrogant, and he was from the Kafirs [38:74].
قالَ يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعالِينَ
He said: “O Iblees! What prevented you from doing Sajdah to what I Created by My Hands? Were you arrogant or were you from the exalted ones?” [38:75].
قالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ
He said, ‘I am better than him. You Created me from fire and Created him from clay’ [38:76].
قالَ فَاخْرُجْ مِنْها فَإِنَّكَ رَجِيمٌ وَ إِنَّ عَلَيْكَ لَعْنَتِي إِلى يَوْمِ الدِّينِ
He Said: “Then Exit from it, for you are Pelted! [38:77] And surely upon you is My curse up to the Day of Religion (Reckoning)!” [38:78].
قالَ رَبِّ فَأَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ
He said, ‘Lord! Then respite me up to the Day they would be Resurrected’ [38:79] He Said: “So you are of the Respited ones [38:80] Up to the Day of the known time!” [38:81].
قالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ
He (Iblees) said, ‘Then (I swear) by Your Honour! I will divert them all [38:82] Except Your servants from among them, the sincere ones’ [38:83].
قالَ فَالْحَقُّ وَ الْحَقَّ أَقُولُ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَ مِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ
He said: “So the Truth (it is) and the Truth do I Speak [38:84] That I will fill Hell from you and from the ones from them who follow you, altogether!” [38:85].
السجدة وَ إِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
(Surah) Al Sajdah (Fussilat): And if a suggestion from the Satan suggests (evil), then seek Refuge with Allah, surely He is the Hearing, the Knowing [41:36].
الزخرف وَ مَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمنِ نُقَيِّضْ لَهُ شَيْطاناً فَهُوَ لَهُ قَرِينٌ
(Surah) Al Zukhruf: And one who turns away from the Zikr of the Beneficent, We Appoint a Satan for him, so he is paired to him [43:36].
و قال تعالى وَ لا يَصُدَّنَّكُمُ الشَّيْطانُ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
And the Exalted: And do not let the Satan hinder you. He is an open enemy to you all [43:62].
محمد الشَّيْطانُ سَوَّلَ لَهُمْ وَ أَمْلى لَهُمْ
(Surah) Muhammad-saww: the Satan had enticed for them and dictated to them [47:25].
المجادلة اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطانُ فَأَنْساهُمْ ذِكْرَ اللَّهِ أُولئِكَ حِزْبُ الشَّيْطانِ أَلا إِنَّ حِزْبَ الشَّيْطانِ هُمُ الْخاسِرُونَ
(Surah) Al Mujadilah: The Satan has overcome upon them, so he made them forget the Zikr of Allah. They are the Satan’s party. Indeed, the party of Satan, they would be the losers [58:19].
الحشر كَمَثَلِ الشَّيْطانِ إِذْ قالَ لِلْإِنْسانِ اكْفُرْ فَلَمَّا كَفَرَ قالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ
(Surah) Al Hashr: Like the Satan when he says to the human being, ‘Commit Kufr!’ So when he does commit Kufr, he says, ‘I am disavowed from you. I fear Allah, Lord of the worlds’ [59:16].
فَكانَ عاقِبَتَهُما أَنَّهُما فِي النَّارِ خالِدَيْنِ فِيها وَ ذلِكَ جَزاءُ الظَّالِمِينَ
So both their end-results would be that they would both be in the Fire, abiding eternally therein, and that is a Recompense of the unjust ones [59:17].
الملك وَ لَقَدْ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ وَ جَعَلْناها رُجُوماً لِلشَّياطِينِ وَ أَعْتَدْنا لَهُمْ عَذابَ السَّعِيرِ
(Surah) Al Mulk: And We have Adorned the sky of the world with lamps, and We Made these to be missiles for (pelting) the Satans, and We have Prepared for them Punishment of the Blazing Fire [67:5].
وَ لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذابُ جَهَنَّمَ وَ بِئْسَ الْمَصِيرُ
And for those who Commit Kufr with their Lord is Punishment of Hell, and evil is the destination [67:6].
إِذا أُلْقُوا فِيها سَمِعُوا لَها شَهِيقاً وَ هِيَ تَفُورُ
When they would be thrown in it, they will hear its inhalation and it would be boiling up, [67:7].
تَكادُ تَمَيَّزُ مِنَ الْغَيْظِ كُلَّما أُلْقِيَ فِيها فَوْجٌ سَأَلَهُمْ خَزَنَتُها أَ لَمْ يَأْتِكُمْ نَذِيرٌ
Almost bursting from the fury. Every time a crowd is thrown into it, its keeper would ask them, ‘Didn’t a warner come to you?’ [67:8].
قالُوا بَلى قَدْ جاءَنا نَذِيرٌ فَكَذَّبْنا وَ قُلْنا ما نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلالٍ كَبِيرٍ
They would be saying, ‘Yes, a warner had come to us, but we belied, and we said, ‘Nothing has been Revealed from Allah. You are only in a great straying’ [67:9].
الناس مِنْ شَرِّ الْوَسْواسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَ النَّاسِ
(Surah) Al Naas: From the evil of doubts insinuated by the wicked one [114:4] Who insinuates into the chests of people [114:5] Being from the Jinn and the people [114:6].
تفسير
(Forbidden) Tafseer (opinionated)
وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ قال البيضاوي لا تقتدوا به في اتباع الهوى فتحرموا الحلال و تحللوا الحرام إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ ظاهر العداوة عند ذوي البصيرة و إن كان يظهر الموالاة لمن يغويه
and do not be following the footsteps of the Satan, [6:142] – Al-Bayzawi said, ‘Do not believe in him-la by following the whims, for you will prohibit the Permissible, and permit the Prohibition – he is a clear enemy to you [6:142] – of apparent enmity with the ones of insight, and even appears as a friend to the he-la deviates.
و لذلك سماه وليا في قوله أَوْلِياؤُهُمُ الطَّاغُوتُ إِنَّما يَأْمُرُكُمْ بِالسُّوءِ وَ الْفَحْشاءِ بيان لعداوته و وجوب التحرز عن متابعته و استعير الأمر لتزيينه و بعثه لهم على الشر تسفيها لرأيهم و تحقيرا لشأنهم و السوء و الفحشاء ما أنكره العقل و استقبحه الشرع و العطف لاختلاف الوصفين فإنه سوء لاغتمام العاقل به و فحشاء باستقباحه إياه.
And for that, he-la is named as ‘a friend (guardian)’ in His-azwj Words: their guardian is the tyrant [2:257] But rather, he is instructing you with the evil and the immoralities, [2:169], and explanation of his-la enmity and obligating the precaution from following him-la and taking the matter for decorating it, and his-la sending (other Satans-la) to them upon the evil, slandering their view and belittling their occupations, and the evils and the immoralities, what the intellect cannot deny and Law considers it ugly, and the sympathy to the various description, for it is evil for the intellectual to be tempted by it and immorality, by his-la being despised due to it.
و قيل السوء يعم القبائح و الفحشاء ما يجاوز الحد في القبح من الكبائر.
And it is said that the evil pervades the ugliness and the immoralities, what transcends the limit in the ugliness and the major sins.
و قيل الأول ما لا حد فيه و الثاني ما شرع فيه الحد وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ كاتخاذ الأنداد و تحليل المحرمات و تحريم الطيبات.
And it is said, the first is what there is no limit in it, and the second is what the Law has legislated regarding it. and that you should be saying against Allah what you do not know [2:169], the permitting the Prohibitions, and prohibiting the good things.
و قال الرازي اعلم أن أمر الشيطان و وسوسته عبارة عن هذه الخواطر التي نجدها في أنفسنا و قد اختلف الناس في هذه الخواطر من وجوه
And Al-Razi said, ‘Know that the matter of the Satan-la and his-la insinuations are an expression about these thoughts which we find within ourselves, and the people have differed regarding these thoughts from (various) aspects.
أحدها اختلفوا في ماهياتها فقال بعض إنها حروف و أصوات خفية قالت الفلاسفة إنها تصورات الحروف و الأصوات و أشباهها و تخيلاتها على مثال الصور المنطبعة في المرايا فإن تلك الصور تشبه تلك الأشياء من بعض الوجوه و إن لم تكن مشابهة لها من كل الوجوه
One of these is that they differed regarding their nature. Some of them said there are letter and soft sounds. The philosophers said that these are images of the letters and the sounds and their like, and these are imagined based upon the images printed in the mirrors. So, these images are similar to these things from some of their aspects, and even though they did not happen to be similar to these from every aspect.
و لقائل أن يقول صور هذه الحروف و تخيلاتها هل تشبه هذه الحروف في كونها حروفا أو لا تشبهها فإن كان الأول فتصور الحروف حروف فعاد القول إلى أن هذه الخواطر أصوات و حروف خفية
And for a speaker to be saying, ‘The images of these letters and their imaginations, do their resemble these letters in their being letter or not resemble these?’ If it was the first, then the images of the letters are letters. So, the word returns to that these thoughts are sounds and soft (spoken) letters.
و إن كان الثاني لم يكن تصورات هذه الحروف حروفا لكني أجد من نفسي هذه الحروف و الأصوات مترتبة منتظمة على حسب انتظامها في الخارج و العربي لا يتكلم في قلبه إلا بالعربية و كذا الأعجمي و تصورات هذه الحروف و تعاقبها و تواليها في الخارج فثبت أنها في أنفسها حروف و أصوات خفية.
And if it was the second, the conception of these letters would be letters, but I find from myself, these letters and sounds are arranged in a systematic order in accordance to their system in the outside, and the Arab does not speak in his heart except in Arabic, and like that are the non-Arabs; and the conception of these letters and their follow-ups and their sequences in the outside. So, it proves that these in themselves are letters and soft sounds.
و ثانيها أن فاعل هذه الخواطر من هو. أما على أصلنا أن خالق الحوادث بأسرها هو الله تعالى فالأمر ظاهر. و أما على أصل المعتزلة فهم لا يقولون بذلك.
And it’s second is that the perpetrator of these thoughts, who is he? As per our origin, the Creator of the occurrences, He-azwj is Allah-azwj the Exalted, so the matter is apparent. And as for the origin of the Mu’tazilites, they are not saying with that.
و أيضا فإن المتكلم عندهم من فعل الكلام فلو كان فاعل هذه الخواطر هو الله تعالى و فيها ما يكون كذبا لزم كون الله تعالى موصوفا بذلك تعالى الله عنه. و لا يمكن أن يقال إن فاعلها هو العبد لأن العبد قد يكره حصول تلك الخواطر و يحتال في دفعها عن نفسه مع أنها البتة لا يندفع بل ينجر البعض إلى البعض على سبيل الاتصال
And as well, in the view, the speaker is one who does the speech, even though the Doer of these thoughts is Allah-azwj the Exalted, and in it is what happens to be a lie, necessitating Allah-azwj the Exalted being described. Allah-azwj is Exalted from it. And it is not possible for it to be said that it’s doer, it is the servant, because the servant dislikes the result of those thought, and he takes over in rushing these out from himself, along with that these however cannot be repelled, but however, these are not rushing, but are dragging each other upon the way of communication.
فإذا لا بد هاهنا من شيء آخر و هو إما الملك و إما الشيطان فلعلهما متكلمان بهذا الكلام في أقصى الدماغ أو في أقصى القلب حتى إن الإنسان و إن كان في غاية الصمم فإنه يسمع هذه الحروف و الأصوات.
Thus, there is no escape over here from there being another thing, and either it is an Angel, or the Satan-la. Perhaps they speak these phrases in the furthest point of the brain, or in the furthers part of the heart, to the extent that the human being, and even if he was at the peak of deafness, he would hear these letter and the sounds.
ثم إن قلنا بأن الشيطان و الملك ذوات قائمة بأنفسها غير متحيزة البتة لم يبعد كونها قادرة على مثل هذه الأفعال و إن قلنا بأنها أجسام لطيفة لم يبعد أيضا أن يقال إنها و إن كانت لا تتولج بواطن البشر إلا أنهم يقدرون على إيصال هذا الكلام إلى بواطن البشر.
Then, if we were to say that the Satan-la and the Angel are self-standing in themselves, it would not be partial. However, it is no far-fetched, their being able upon the likes of these deeds. And if we were to say that these are delicate bodies, it would not be far-fetched as well to says that these, even though they do not penetrate into the interior of the mortal, that they are only able upon communicating this speech to the interior of the mortal.
و لا يبعد أيضا أن يقال إنها لغاية لطافتها يقدر على النفوذ في مضايق بواطن البشر و مخارق جسمه و توصل الكلام إلى قلبه و دماغه
And it is not far-fetched as well to say that these are at the peak of the delicateness, able upon influencing in the narrow interiors of the mortal, and the pores of his body, and communicating the speech to his heart and his brain.
ثم إنها مع لطافتها تكون مستحكمة التركيب بحيث يكون اتصال بعض أجزائه بالبعض اتصالا لا ينفصل فلا جرم لا يقتضي نفوذها في هذه المضايق و المخارق انفصالها و تفرق أجزائها
Then they, along with their delicateness, happen to be so tightly structures, that the connection of its parts with the (other) parts are inseparable. There is no doubt that it does not require it’s influence in these narrowness and the pores, to separate it and separate it’s parts.
و كل هذه الاحتمالات مما لا دليل على فسادها و الأمر في معرفة حقائقها عند الله تعالى و مما يدل على إثبات إلهام الملائكة بالخير قوله تعالى إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا أي ألهموهم بالثبات
And all these possibilities are from what there is no evidence upon spoiling it, and the matter regarding understanding their realities, is with Allah-azwj the Exalted; and from what proves the inspiration of the Angels with the good, are Words of the Exalted: When your Lord Revealed to the Angels: “I am with you, therefore affirm those who believe. [8:12], i.e., they inspire them with being steadfast.
و يدل عليه من الأخبار قَوْلُهُ ص لِلشَّيْطَانِ لَمَّةٌ بِابْنِ آدَمَ وَ لِلْمَلَكِ لَمَّةٌ.
And there is evidence upon it from the Ahadeeth – his-saww words: ‘For the Satan-la there is a word with the son of Adam-as, and for the Angel there is a word’.
وَ فِي الْحَدِيثِ أَيْضاً إِذَا وُلِدَ الْمَوْلُودُ لِبَنِي آدَمَ قَرَنَ إِبْلِيسُ بِهِ شَيْطَاناً وَ قَرَنَ اللَّهُ بِهِ مَلَكاً فَالشَّيْطَانُ جَاثِمٌ عَلَى أُذُنِ قَلْبِهِ الْأَيْسَرِ وَ الْمَلَكُ قَائِمٌ عَلَى أُذُنِ قَلْبِهِ الْأَيْمَنِ فَهُمَا يَدْعُوَانِهِ.
And in the Hadeeth as well: ‘When a new-born is born for a son of Adam-as, Iblees-la pairs a Satan-la with him, and Allah-azwj Pairs and Angel with him. The Satan-la perches upon the left ear of his heart, and the Angel stands upon the right ear of his heart. The (keep) calling him’’.
و من الصوفية و الفلاسفة من فسر الملك الداعي إلى الخير بالقوة العقلية و فسر الشيطان الداعي إلى الشر بالقوة الشهوانية و الغضبية و دلت الآية على أن الشيطان لا يأمر إلا بالقبائح لأن الله تعالى ذكره بكلمة إنما و هي للحصر
And from the Sufis and the Philosophers is one who interprets the Angels being the caller to the good with the intellectual strength and interprets the Satan-la as the caller to the evil with the strength of the lustful desires and the anger, while the Verse evidence upon that the Satan-la did not instruct except with the ugliness, because Allah-azwj the Exalted Mentioned him-la with a Word rather, and rather it is for a limitation.
و قال بعض العارفين إن الشيطان قد يدعو إلى الخير لكن لغرض أن يجره منه إلى الشر و ذلك إلى أنواع إما أن يجره من الأفضل إلى الفاضل السهل أو من السهل إلى الأفضل الأشق ليصير ازدياد المشقة سببا لحصول النفرة عن الطاعة بالكلية.
And one of the Gnostics said that the Satan-la does call to the good but for a purpose that he it would drag him from it to the evil, and that is into (various) types. Either he-la drags him from the superior to the easy virtuous, or from the easy to the most difficult, in order to the increase in the hardship would result in his repulsion from the obedience altogether.
و قال في قوله تعالى الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ اختلفوا في الشيطان فقيل إبليس و قيل سائر الشياطين و قيل شياطين الجن و الإنس و قيل النفس الأمارة بالسوء و الوعد يستعمل في الخير و الشر و يمكن أن يكون هذا محمولا على التهكم و قد مر الكلام في حقيقة الوسوسة في تفسير الاستعاذة.
And he said regarding Words of the Exalted: The Satan promises you the poverty [2:268], ‘They are differing regarding the ‘Satan-la’. It is said, ‘Iblees-la’, and it is said, ‘Rest of the Satans-la’, and it is said, ‘Satan-la of the Jinn and the humans’, and it is said, ‘The self-instructing with the evil’, and the ‘promise’ is utilised regarding the good and the evil; and it is possible that this would be carried upon the sarcasm, and the speech has already passed regarding the reality of the insinuation (Waswasa) in the interpretation of ‘Seeking the Refuge’.
و روى ابن مسعود أن للشيطان لمة و هي الإيعاد بالشر و للملك لمة و هي الوعد بالخير فمن وجد ذلك فليعلم أنه من الله و من وجد الأول فليتعوذ بالله من الشيطان الرجيم و قرأ هذه الآية
And it is reported by Ibn Masoud, ‘For the Satan-la there is a word, and it returns with the evil, and for the Angel there is a word, and it is the promise with the good. So, the one who feels that, let him know that it is from Allah-azwj, and the one who feels the first, let him seek Refuge with Allah-azwj from the Pelted Satan-la and recited this Verse.
و روى الحسن قال بعض المهاجرين من سره أن يعلم مكان الشيطان منه فليتأمل موضعه من المكان الذي منه يجد الرغبة في فعل المنكر.
And it is reported by Al-Hassan, ‘One of the emigrants said, ‘One whom it cheers to know the place of Satan-la from him, let him anticipate his-la place being from the place from which he finds the desire in doing the evil’.
و الفحشاء البخل و الفاحش عند العرب البخل
And the ‘immorality’ (in the Verse is a reference to) the miserliness, and the immoral in the view of the Arabs is the miser’.
و قال في قوله تعالى إِلَّا كَما يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِ التخبط معناه التصرف على غير استواء و تخبطه الشيطان إذا مسه بخبل أو جنون
And he said regarding Words of the Exalted: except as the standing of the one whom the Satan has confused him from the craze. [2:275], ‘The ‘confused’, it’s meaning is turning to other than the straightness, and the Satan-la confuses him when he-la touches him with the confusion or the insanity.
و تسمى إصابة الشيطان بالجنون و الخبل خبطة و المس الجنون يقال مس الرجل فهو ممسوس و به مس و أصله من المس باليد كان الشيطان يمس الإنسان فيجننه ثم سمي الجنون مسا كما أن الشيطان يتخبطه و يطؤه برجله فيخبله فسمي الجنون خبطة فالتخبط بالرجل و المس باليد.
And affliction of the Satan-la is named as being with the insanity, and the ‘confusion’ is dementia, and the ‘touch’ is the insanity. It is said, ‘The man is touched’, so he is possessed and has been touched by him-la, and it’s original is from touching by the hand. The Satan-la had touched him, so he made him insane. Then, the insanity is named as ‘touch’ just as, ‘The Satan-la confused him and treaded him with his-la leg, so he-la confused him’. So the insanity is named as ‘confusion’. The confusion is with the leg and the touch is with the hand’.
و قال الجبائي و الناس يقولون المصروع إنما حدثت به تلك الحالة لأن الشيطان يمسه و يصرعه و هذا باطل لأن قدرة الشيطان ضعيفة لا يقدر على صرع الناس و قتلهم و يدل عليه وجوه
And Al-Jabaie said, ‘And the people are saying, ‘The epileptic, rather that state occurs with him because the Satan-la touches him and gives him an epileptic fit’. And this is false because the power of Satan-la weak. He-la is not able upon making the people epileptic and killing them, and (various) aspects evidence upon it.
أحدها قوله تعالى حكاية عن الشيطان وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي و هذا صريح في أنه ليس للشيطان قدرة على الصرع و القتل و الإيذاء.
One of these are His-azwj Words Narrating on behalf of Satan-la, and there was no authority for me upon you except that I called you, so you responded to me [14:22]. And this is explicit regarding that there isn’t any power for the Satan-la upon the epilepsy and the killing and the harming.
و الثاني أن الشيطان إما أن يقال إنه كثيف الجسم أو يقال إنه من الأجسام اللطيفة فإن كان الأول وجب أن يرى و يشاهد إذ لو جاز فيه أن يكون كثيفا و يحضر ثم لا يرى لجاز أن يكون بحضرتنا شموس و رعود و بروق و جبال و نحن لا نراها و ذلك جهالة عظيمة
And the second is that the Satan-la, either it can be said he-la is of a thick body or it can be said he-la is from the delicate bodies. If it was the first, it obliges then he-la would be seen and witnessed. Then, if it is allowed regarding him-la that he-la could be thick (bodies) and present, then he-la is not being seen, it would be allowed in our presence, the suns, and thunder, and lightning, and mountain, and we cannot see them, and that is mighty ignorance.
و لأنه لو كان جسما كثيفا فكيف يمكنه أن يدخل في باطن بدن الإنسان و أما إن كان جسما لطيفا كالهواء فمثل هذا يمتنع أن تكون فيه صلابة و قوة فيمتنع أن يكون قادرا على أن يصرع الإنسان و يقتله.
And (also) because, if he-la was thick bodied, then how would it be possible for him-la to enter into the interior of a body of the human? And as for him-la being delicate bodies, like the air, so the one who is like this, it would be impossible for there to be solidness and the strength in him-la, and it would be impossible for him-la being able upon knocking down the human (with epileptic fit) and killing him.
الثالث لو كان الشيطان يقدر على أن يصرع الإنسان فيقتله لصح أن يفعل مثل معجزات الأنبياء و ذلك يجر الطعن في النبوة.
The third, if the Satan-la was able upon knocking down the human and killing him, it would be correct that he-la would do the likes of miracles of the Prophets-as, and that would flow the faulting regarding the Prophet-hood.
الرابع أن الشيطان لو قدر على ذلك فلم لا يصرع جميع المؤمنين و لا يخبطهم من شدة عداوته مع أهل الإيمان و لم لا يغصب أموالهم و يفسد أحوالهم و يفشي أسرارهم و يزيل عقولهم و كل ذلك ظاهر الفساد.
The fourth is that the Satan-la, if he-la was able upon that, so why does he-la not knock down entirety of the Momineen nor confuse them from the severity of his-la enmity with the people of Eman, and why does he-la not usurp their wealth and spoil their situations, and expose their secrets and declines their intellects? And all that is apparent mischief.
و احتج القائلون بأن الشيطان يقدر على هذه الأشياء بوجهين.
And the speakers have argued with that the Satan-la is able upon these things, with two aspects.
الأول ما روي أن الشياطين في زمان سليمان ع كانوا يعملون الأعمال الشاقة على ما حكى الله عنهم أنهم كانوا يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ وَ جِفانٍ كَالْجَوابِ وَ قُدُورٍ راسِياتٍ و الجواب عنه أنه تعالى كثف أجسامهم في زمان سليمان ع.
The first is what is reported that the Satans-la during the time of Suleyman-as were doing the difficult works, based upon what Allah-azwj had Decided about them, they were making for him whatever he so desired, from the prayer Niches, and figurines, and bowls like the watering troughs, and fixed cauldrons. [34:13], and the answer about it is that He-azwj the Exalted had Thickened their bodies during the time of Suleyman-as.
و الثاني أن هذه الآية و هي قوله تعالى يَتَخَبَّطُهُ الشَّيْطانُ مِنَ الْمَسِ صريح في أن تخبطه كان من الشيطان و مسه مسببا عنه.
And the second is that this Verse, and it is Words of the Exalted: the Satan has confused him from the craze. [2:275] is explicit regarding that his being confused was from the Satan-la and his-la touch, being a cause of it.
و الجواب عنه أن الشيطان يمسه بالوسوسة الموذية التي يحدث عندها الصرع و هو كقول أيوب أَنِّي مَسَّنِيَ الشَّيْطانُ بِنُصْبٍ وَ عَذابٍ و إنما يحدث الصرع عند تلك الوسوسة
And the answer about it is that the Satan-la touches him with the insinuation, the harm during which the knocking down occurs, and it is like the words of Ayoub-as: ‘The Satan has touched me with toil and torment!’ [38:41], and rather, the knocking down is during that insinuation.
فلا جرم فيصرع عند تلك الوسوسة كما يفزع الجبان من الموضع الخالي و بهذا المعنى لا يوجد هذا الخبط من الفضلاء الكاملين و أهل الحزم و العقل و إنما يوجد فيمن به نقص في المزاج و خلل في الدماغ و هذا جملة كلام الجبائي في هذا الباب.
So, there is no doubt, being knocked down during that insinuation is like what the coward panics from the empty place; and in this meaning, this confusion would not be seen from the ones of perfect virtues, and people of firmness and the intellect. And rather, it would be found among the ones having deficiency with him regarding the nature and interference in the brain’ – and this total is the speech of Al-Jabaie regarding this subject.
و ذكر القفال وجها آخر فيه و هو أن الناس يضيفون الصرع إلى الشيطان و إلى الجن فخوطبوا على ما تعارفوه من هذا.
And Al-Qafal mentioned another aspect regarding it, and it is that the people are adding the epilepsy to the Satan-la and to the Jinn, so they are confused based upon what they understand from this.
و أيضا من عادة الناس أنهم إذا أرادوا تقبيح شيء يضيفوه إلى الشيطان كما في قوله تعالى طَلْعُها كَأَنَّهُ رُؤُسُ الشَّياطِينِ
And as well, from the norms of the people, whenever they want to uglify a thing, they would add it to the Satan-la, like what is in Words of the Exalted: Its emerging fruit is like the heads of the Satans [37:65].
و قال الطبرسي قدس سره قيل إن هذا على وجه التشبيه لأن الشيطان لا يصرع الإنسان على الحقيقة و لكن من غلب عليه المرة السوداء و ضعف ربما يخيل إليه الشيطان أمورا هائلة و يوسوس إليه فيقع الصرع عند ذلك من فعل الله تعالى و نسب ذلك إلى الشيطان مجازا لما كان ذلك عند وسوسته عن الجبائي.
And Al-Tabarsee, holy be his soul, said, ‘It is said that this is based upon an aspect of resemblance, because the Satan-la does not knock down the human being upon the reality, but from overcoming upon him by the black bile and the weak (intellect). Sometimes the Satan-la would cause imagination of terrible things to him and insinuate to him, so the epilepsy would occur during that, from a Deed of Allah-azwj the Exalted, and that is attributed to the Satan-la metaphorically, when that happens during his-la insinuation’ – from Al-Jabaie.
و قيل يجوز أن يكون الصرع من فعل الشيطان في بعض الناس دون بعض عن أبي الهذيل و ابن الإخشيد قالا لأن الظاهر من القرآن يشهد به و ليس في العقل ما يمنع منه و لا يمنع الله سبحانه الشيطان عنه امتحانا لبعض الناس و عقوبة لبعض على ذنب ألم به و لم يتب منه كما يسلط بعض الناس على بعض فيظلمه و يأخذ ماله و لا يمنعه الله منه.
And it is said, ‘It is allowed that the epilepsy would be from a deed of Satan-la in some of the people besides others. From Abu Al-Hazeyl and Ibn Al-Akhsheed who both said, ‘Because the apparent from the Quran is witnessed with, and it isn’t in the intellect what he has been prevent from, nor does Allah-azwj the Glorious Prevent from it, as a Test for some of the people and a Punishment to some, based upon a sin, to pain him by it and does not repent from it, just as one of the people overcomes upon one, being unjust to him and takes his wealth, and Allah-azwj does not Prevent him from it’.
وَ إِنِّي أُعِيذُها بِكَ قال البيضاوي أجيرها بحفظك
and I seek Refuge with You for her [3:36] – Al-Bayzawi said, ‘Shelter her in Your-azwj Protection.
الرَّجِيمِ المطرود و أصل الرجم الرمي بالحجارة
the Pelted [16:98] – the one kicked out, and the origin of (the word) ‘Al-Rajm’ is being pelted with the stones.
وَ عَنِ النَّبِيِّ ص مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا وَ الشَّيْطَانُ يَمَسُّهُ حِينَ يُولَدُ فَيَسْتَهِلُّ مِنْ مَسِّهِ إِلَّا مَرْيَمَ وَ ابْنَهَا.
And from the Prophet-saww: ‘There is none from a new-born being born except and the Satan-la touches him when he is born. So, his beginning is from his-la touch, except Maryam-as and her-as son-as’’.
و معناه أن الشيطان يطمع في إغواء كل مولود بحيث يتأثر منه إلا مريم و ابنها فإن الله تعالى عصمها ببركة هذه الاستعاذة.
And it’s meaning is that the Satan-la covets in deviating every new-born whereby he is affected from him-la, except Maryam-as and her-as son-as, for Allah-azwj the Exalted Fortified her-as due to the Blessing of this seeking of Refuge.
إِنَّما ذلِكُمُ الشَّيْطانُ يُخَوِّفُ قال الرازي قوله الشيطان خبر ذلكم بمعنى إنما ذلكم المثبط هو الشيطان يُخَوِّفُ أَوْلِياءَهُ جملة مستأنفة بيان لشيطنته أو الشيطان صفة لاسم الإشارة و يخوف الخبر و المراد بالشيطان الركب
But rather that is the Satan. – Al-Razi said regarding His-azwj Words, ‘The Satan-la informs that. But rather, that inhibitor, he-la is the Satan-la – He Instils fear in his friends, [3:174] -a sentence of resumption, explaining his-la Satanic (actions), or ‘the Satan-la’ is a description of the name, the indication, and ‘Instils fear’ is the news; and the intended with ‘the Satan-la’ is the installation.
و قيل نعيم بن مسعود و سمي شيطانا لعتوه و تمرده في الكفر كقوله شَياطِينَ الْإِنْسِ وَ الْجِنِ و قيل هو الشيطان يخوف أولياءه بالوسوسة.
And Naeem Bin Masoud said, ‘And he-la is named as ‘Satan’ due to his-la insolence and his-la rebellion in the Kufr, like His-azwj Words: Satans of the humans and the Jinn, [6:112]. And it is said, he-la is the Satan-la scaring his-la friends by the insinuations.
و قال في قوله سبحانه إِنَّ كَيْدَ الشَّيْطانِ كانَ ضَعِيفاً لأن الله ينصر أولياءه و الشيطان ينصر أولياءه و لا شك أن نصرة الشيطان لأوليائه أضعف من نصرة الله لأوليائه
And He-azwj in His-azwj Words, the Glorious: surely the strategy of the Satan would always be weak [4:76] – because Allah-azwj Helps His-azwj friends and the Satan-la helps his-la friend, and there is no doubt that Satan’s-la help to his-la friends would be weaker than the Help of Allah‑azwj to His-azwj friends.
أ لا ترى أن أهل الخير و الدين يبقى ذكرهم الحميد على وجه الدهر و إن كانوا حال حياتهم في غاية الفقر و الذلة و أما الملوك و الجبابرة فإذا ماتوا انقرضوا و لا يبقى في الدنيا رسمهم و لا ظلمهم
Can’t you see that the good and religious people, their mention remains praise-worthy upon the face of times, and even though the situation of their lives was in the peak of poverty, and the humiliation? And as for the kings and the tyrants, when they die, they become extinct (not being remembered with good), and there does not remain in the world, neither their mark nor their injustices.
و الكيد السعي في فساد الحال على جهة الحيلة و فائدة إدخال كان للتأكيد لضعف كيده يعني أنه منذ كان كان موصوفا بالضعف و الذلة
And the ‘strategy’ is the striving in spoiling the situation upon an aspect of the trickery, and a benefit of inclusion was for the emphasis of the weakness of his-la strategy, meaning that since he-la existed, he-la has been described with the weakness, and the disgrace’.
و قال البيضاوي وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ بإرسال الرسول و إنزال الكتاب لَاتَّبَعْتُمُ الشَّيْطانَ بالكفر و الضلال إِلَّا قَلِيلًا إلا قليلا منكم تفضل الله عليه بعقل راجح اهتدى به إلى الحق و الصواب و عصمه عن متابعة الشيطان كزيد بن نفيل و ورقة بن نوفل أو إلا اتباعا قليلا على الندور.
And Al-Bayzawi said, and had it not been for the Grace of Allah upon you and His Mercy, – by Sending the Rasool-saww and Revealing the Book – you would have followed the Satan – with the Kufr and the straying – except for a few [4:83], except a few from you all would prefer Allah-azwj over him-la, with outweighing intellect, being guided by Him-azwj to the truth and the correctness, and His-azwj Protection from following the Satan-la, like (was done by) Zayd Bin Nufeyl and Waraqa Bin Nowfal, or only a few would have followed upon the small number.
و قال في قوله سبحانه إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِناثاً يعني اللات و العزى و مناة و نحوها كان لكل حي صنم يعبدونه و يسمونه أنثى بني فلان و ذلك إما لتأنيث أسمائها أو لأنها كانت جمادات و الجمادات تؤنث من حيث إنها ضاهت الإناث لانفعالها
And he said regarding Words of the Glorious: They are not calling to the one besides Him except for females (deities), [4:117] – meaning Al-Laat, and Al-Uzza, and Manat, and approximate to these (idols). There used to be a (specific) idols for each tribe. They would worship it and name it as ‘female deity of so and so clan’, and that was either due to their feminine names, or because these were inanimate objects, and the inanimate objects are (referred to in) feminine from whereby these are comparable to the females due to their passivity.
و لعله تعالى ذكرها بهذا الاسم تنبيها على أنهم يعبدون ما يسمونه إناثا لأنه ينفعل و لا يفعل و من حق المعبود أن يكون فاعلا غير منفعل ليكون دليلا على تناهي جهلهم و فرط حماقتهم.
And perhaps the Exalted Mentioned these (idols) with this name as an alertness upon that they are worshipping what they (themselves) as naming as females, because it is passive and does not do (anything), and it is from a right of the deity that he would be a doer, not passive, for it to be evidence upon the extent of their ignorance and excessiveness of their foolishness.
و قيل المراد الملائكة لقولهم بنات الله وَ إِنْ يَدْعُونَ و إن يعبدون بعبادتها إِلَّا شَيْطاناً مَرِيداً لأنه الذي أمرهم بعبادتها و أغراهم عليها فكان طاعته في ذلك عبادة له و المارد و المريد الذي لا يعلق بخير
And it is said, ‘The intent are the Angels, due to their words (Angels are) daughters of Allah‑azwj and that they are not calling to anyone – and they are worshipping, by their worship- except a rebellious Satan [4:117], because the one who instructed them with worshipping these (dols) and deceived them upon it, obeying him in that would be worshipping to him, and the intender and the intended is the one who has no link to good’.
لَعَنَهُ اللَّهُ صفة ثانية للشيطان وَ قالَ لَأَتَّخِذَنَّ مِنْ عِبادِكَ نَصِيباً مَفْرُوضاً و هذا القول الدال على فرط عداوته للناس.
Allah Cursed him – A second description for the Satan-la – and he said: ‘I shall be taking from Your servants an Imposed share’ [4:118] – And this word is the evidence upon the excessiveness of his-la enmity to the people.
وَ لَأُضِلَّنَّهُمْ عن الحق وَ لَأُمَنِّيَنَّهُمْ الأماني الباطلة كطول البقاء و أن لا بعث و لا عقاب وَ لَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ يشقونها لتحريم ما أحله الله و هي عبارة عما كانت العرب تفعل بالبحائر و السوائب و إشارة إلى تحريم كل ما أحل الله و نقص كل ما خلق كاملا بالفعل أو بالقوة
‘And I will stray them, – from the truth – and arouse their desires, – the false hopes, like the lengthy life, and that there is neither any Resurrection or any Punishment – and instruct them, so they will slit the ears of the cattle, – making them yearn for prohibiting what Allah‑azwj has Permitted, and it is a metaphor about what the Arabs used to do with slitting the ears of the cattle, and the indication is to prohibit all what Allah-azwj has Permitted, and diminish all what Allah-azwj has Created perfect, with the deed or with the strength.
وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ عن وجهه صورة أو صفة و يندرج فيه ما قيل من فقء عين الحامي و خصاء العبيد و الوشر و الوشم و اللواط و السحق و نحو ذلك و عبادة الشمس و القمر و تغيير فطرة الله التي هي الإسلام و استعمال الجوارح و القوى فيما لا يعود على النفس كمالا و لا يوجب لها من الله زلفا و عموم اللفظ يمنع الخصاء مطلقا لكن الفقهاء رخصوا في خصاء البهائم للحاجة و الجمل الأربع حكاية عما ذكره الشيطان نطقا أو أتاه فعلا.
and I will instruct them and they would change the nature (Created by) Allah’; [4:119] – away from His-azwj aspects, either an image or description, and incorporated in it what is said, from blinding an eye of the protector, and castration of the slaves, and the mischief, and the tattoos, and the sodomy, and the lesbianism, and approximate of that, and worship of the sun and the moon, and changing the Nature of Allah-azwj which is Al-Islam, and utilisation of limbs of the body and the strength in what does not return the perfection upon the self nor obligates for it any nearness from Allah-azwj, the generality of the word forbids the castration absolutely, but the jurists have allowed regarding castration of the beasts for the need, and the summary are four, being a narration from what the Satan-la has mentioned, speaking, or coming to him as a deed.
وَ مَنْ يَتَّخِذِ الشَّيْطانَ وَلِيًّا مِنْ دُونِ اللَّهِ بإيثاره ما يدعوه إليه على ما أمره الله به و مجاوزته عن طاعة الله إلى طاعته فَقَدْ خَسِرَ خُسْراناً مُبِيناً إذ ضيع رأس ماله و بدل مكانه من الجنة بمكان من النار
and the one who takes the Satan as a guardian from besides Allah, – by preferring him-la whatever he-la is calling him to against what Allah-azwj has Commanded him with, and his crossing over from obeying Allah-azwj to his-la obedience – so he has lost with a clear loss [4:119] – when the capital of his wealth would be wasted and replace his place from the Paradise with a place from the Fire.
يَعِدُهُمْ ما لا ينجز وَ يُمَنِّيهِمْ ما لا ينالون وَ ما يَعِدُهُمُ الشَّيْطانُ إِلَّا غُرُوراً و هو إظهار النفع فيما فيه الضرر و هذا الوعد إما بالخواطر الفاسدة أو بلسان أوليائه وَ لا يَجِدُونَ عَنْها مَحِيصاً معدلا و مهربا.
He promises them – what he-la cannot fulfill – and arouses their desires; – what they cannot achieve – and the Satan does not promise them except to deceive [4:120] – and it is manifesting the benefit in what there is harm in it, and this is the promise, either by the mischievous thoughts or by the tongue of his-la friends – and they will not be finding an escape from it [4:121] – (a place to) turn to and flee.
و قال الرازي بعد إيراد كلام المفسرين و يخطر ببالي هاهنا وجه آخر في تخريج الآية على سبيل المعنى و ذلك لأن دخول الضرر و المرض في الشيء يكون على ثلاثة أوجه التشوش و النقصان و البطلان
And Al-Razi said after referring to the speech of the interpreters, ‘And there comes to my mind, another aspect regarding extracting the Verse upon the way of the meaning, and that is because the entry of the harm and the illness in something would happen upon three aspects – the confusion, and the loss, and the nullification.
فادعى الشيطان إلقاء أكثر الخلق في مرض الدين و ضرر الدين و هو قوله وَ لَأُمَنِّيَنَّهُمْ ثم إن هذا المرض لا بد و أن يكون على أحد العلل الثلاثة التي ذكرناها و هي التشوش و النقصان و البطلان.
The Satan-la claims to cast most of the creatures into an illness of the religion and harm of the religion, and it is his-la words, and arouse their desires. Then, this illness, there is no escape that it would be based upon one of the three illnesses which we have mentioned, and these are – the confusion, and the loss, and the nullification.
فأما التشوش فالإشارة إليه بقوله وَ لَأُمَنِّيَنَّهُمْ و ذلك لأن صاحب الأماني يستعمل عقله و فكره في استخراج المعاني الدقيقة و الحيل و الوسائل اللطيفة في تحصيل المطالب الشهوانية و الغضبية فهذا مرض روحاني من جنس التشوش.
As for the confusion, it is the indication to it by his-la words, and arouse their desires, and that is because the owner of the hopes would use his intellect and his thoughts in extracting the intricate meanings, and the tricks, and the subtle means in obtaining the purpose the lustful desires and the anger. So this is a spiritual illness from the type of the confusion.
و أما النقصان فالإشارة إليه بقوله وَ لَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ و ذلك لأن بتك الآذان نوع من النقصان و هذا لأن الإنسان إذا صار بحيث يستغرق العقل في طلب الدنيا صار فاتر الرأي ضعيف الحزم في طلب الآخرة.
And as for the loss, it is indicated to by his-la words, and instruct them, so they will slit the ears of the cattle – and that is because cutting the ears is a type of loss, and this is because the human being, when he comes to whereby the intellect does in seeking the world, he becomes of lukewarm opinion, weak of the determination in seeking the Hereafter.
و أما البطلان فالإشارة بقوله فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ و ذلك لأن التغيير يوجب بطلان الصفة الحاصلة في المرة الأولى و من المعلوم أن من بقي مواظبا على طلب اللذات العاجلة معرضا عن السعادات الروحانية
And as for the nullification, it is indicated by his-la words, and they would change the nature (Created by) Allah’; [4:119] – and that is because the change obliges the invalidation of the attribute achieved during the first time, and from the known is that the one who remains persevering upon seek the current pleasures would turn away from the spiritual fortunes.
فلا يزال يشتد في قلبه الرغبة في الدنيا و النفرة عن الآخرة و لا يزال تتزايد هذه الأحوال إلى أن يتغير القلب بالكلية فلا يخطر بباله ذكر الآخرة البتة و لا يزول عن خاطره حب الدنيا البتة فتكون حركته و سكونه و قوله لأجل الدنيا و ذلك يوجب تغير الخلقة لأن الأرواح البشرية إنما دخلت هذا العالم الجسماني على سبيل السفر و هي متوجهة إلى عالم القيامة.
So, the desire for the world will not cease to intensify in his heart and the aversion from the Hereafter, nor will these states cease to change the heart as a whole. So, the remembrance of the Hereafter will not come to his mind, anyway, not will love of the world decline from his heart anyhow. So, his movement and his stillness and his words would be for the reason of the world, and that would obligate a change of nature, because the souls of the mortals, have rather entered this physical world based upon a way of the journey, and these are headed to the world of the Qiyamah.
فإذا نسيت معادها و ألفت هذه المحسوسات التي لا بد من انقضائها و فنائها كان هذا بالحقيقة تغير الخلقة
So, when their essence is forgotten and become familiar with these perceptions which they have no escape from terminating and perishing, this in reality, would be a change of the nature.
و هو كما قال تعالى وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ و قال فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
And it is like what Allah-azwj the Exalted Said: And do not become like those who forgot Allah so He Made them forget themselves [59:19]; and Said: Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46]’.
و قال في قوله تعالى إِنَّما يُرِيدُ الشَّيْطانُ إلخ أما وجه العداوة في الخمر فإن الظاهر فيمن يشربها أنه يشربها مع جماعة و يكون غرضه من ذلك الشرب أن يستأنس برفقائه و يفرح بمحادثتهم و مكالمتهم و كان غرضه من ذلك الاجتماع تأكيد الألفة و المحبة إلا أن ذلك ينقلب في الأغلب إلى الضد لأن الخمر تزيل العقل و إذا زال العقل استولت الشهوة و الغضب من غير مدافعة العقل
And he said regarding Words of the Exalted: But rather, the Satan intends [5:91], etc. As for the aspect of enmity regarding the wine, it is apparent among the ones drinking it with a group, and it’s purpose from that drink would be that he would be comforted by his friends and be happy with their discussion and their talk, and his purpose from that gathering would be the cordiality and the love, except that often it would turn out to be the opposite, because the wine declines the intellect, and then the intellect declines, the desires and the anger rule without there being any defence.
و عند استيلائهما تحصل المنازعة بين أولئك الأحباب و تلك المنازعة ربما أدت إلى الضرب و القتل و المشافهة بالفحش و ذلك يوجب أشد العداوة و البغضاء.
And during their seizure, the disputes result between those loving ones, and that dispute sometimes leads to the fights, and the killing, and the oral obscenities, and that obliges severest enmity and the hatred.
و أما الميسر ففيه بإزاء التوسعة على المحتاجين الإجحاف بأرباب الأموال لأن من صار مغلوبا في القمار مرة دعاه ذلك إلى اللجاج فيه على رجاء أنه ربما صار غالبا فيه و قد يتفق أن لا يحصل له ذلك إلى أن لا يبقى له شيء من المال و إلى أن يقامر على لحيته و أهله و ولده و لا شك أنه يبقى بعد ذلك فقيرا مسكينا و يصير من أعدى الأعداء لأولئك الذين كانوا غالبين له
And as for the games of chance, it is about expanding (the money) upon the needy with unfairness with the owners of the wealth, because the one who becomes overcome in the gambling, at times that would call him to the persistence in it based upon hope that perhaps he would be overcoming in it, and there is consensus that, it would not result in that, until there would not remain anything from the wealth for him, and up to he would gamble upon his life, and his wife, and his children, and there is no doubt that after that he would remain poor, needy, and he would become an enemy of the enemies, those who had overcome him.
فظهر أن الخمر و الميسر سببان عظيمان في إثارة العداوة و البغضاء بين الناس و لا شك أن شدة العداوة و البغضاء تفضي إلى أحوال مذمومة من الهرج و المرج و الفتن و كل ذلك مضار لمصالح العالم
So, it is apparent that the wine and the games of chance are two major causes regarding preferring the enmity and the hatred between the people, and there is no doubt that the severity of the enmity and the hatred would lead to condemnable situations, the pandemonium, and the troubles and strife, and all that is harmful to the betterment of the world.
و أشار إلى المفاسد الدينية بقوله تعالى وَ يَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَ عَنِ الصَّلاةِ
And an indication to the religious spoiling is by Words of the Exalted: and he hinders you from the Mention of Allah and from the Salat. [5:91].
قوله وَ كَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا قيل المراد كما أمرناك بعداوة قومك من المشركين فقد أمرنا من قبلك بمعاداة أعدائهم من الجن و الإنس و متى أمر الله رسوله بمعاداة قوم من المشركين فقد جعلهم أعداء له.
His-azwj Words: And like that We Make an enemy for every Prophet, [6:112] – It is said, ‘The intent is, ‘Just as We-azwj have Commanded you-asws with enmity to your-saww people from the Polytheists, so We-azwj had Commanded from before you-asws, with enmity of their enemies from the Jinn and the human beings’; and when Allah-azwj Commands His-azwj Rasool-saww with being inimical to a group from the Polytheists, so He-azwj had Made them as enemies of His‑azwj’.
و قيل معناه حكمنا بأنهم أعداء و أخبرنا بذلك ليعاملوهم معاملة الأعداء في الاحتراز عنهم.
And it is said, ‘It’s meaning is, ‘We-azwj Judged that they are enemies, and We-azwj have Informed with that we would deal with them the dealings of enemies in safeguarding from them’.
و قيل أي خلينا بينهم و بين اختيارهم العداوة لم نمنعهم من ذلك جبرا.
And it is said, ‘I.e., We-azwj have Vacated between them and their choosing the enmity. We‑azwj did not Prevent them by force’.
و قيل إنه سبحانه لما أرسل إليهم الرسل و أمرهم بدعائهم إلى الإسلام و خلع الأنداد نصبوا عند ذلك العداوة لأنبيائه فلذا أضاف تعالى إلى نفسه و المراد بشياطين الإنس و الجن مردة الكفار من الفريقين.
And it is said, ‘He-azwj the Glorious, when He-azwj Sent the Rasool-saww to them and Commanded him-saww with calling them to Al-Islam and removal of the rival gods (idols), at that, they installed the enmity to His-azwj Prophets-as. For those reasons, the Exalted Added it to Himself-azwj; and the intent with the Satans-la of the humans and the apostate Jinn, are the Kafirs from the two sects’.
و قيل إن شياطين الإنس الذين يغوونهم و شياطين الجن الذين هم من ولد إبليس.
And it is said, ‘The Satans-la of the human beings are those who deceive them, and Satans-la of the Jinn are those from the children of Iblees-la’.
و قال الطبرسي رحمه الله في تفسير الكلبي عن ابن عباس أن إبليس جعل جنده فريقين فبعث فريقا منهم إلى الإنس و فريقا إلى الجن
And Al-Tabarsi, may Allah-azwj have Mercy on him, said in ‘Tafseer’, ‘Al Kalby, from Ibn Abbas, ‘Iblees-la made his-la army into two sects. He-la dispatched a sect from them-la to the humans, and a sect to the Jinn.
فشياطين الإنس و الجن أعداء الرسل و المؤمنين فتلقى شياطين الإنس و شياطين الجن في كل حين فيقول بعضهم لبعض أضللت صاحبي بكذا فأضل صاحبك بمثلها فكذلك يوحي بعضهم إلى بعض
So the Satans-la of the humans are enemies of the Rasool-saww and the Momineen. The Satans-la of the humans and the Satans-la of the Jinn meet during all times, so they-la say to each other, ‘I-la strayed my-la companion with such and such, so you-la should stray your-la companion with similar to it’. Like that they reveal (suggest) to each other’.
وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع أَيْضاً أَنَّهُ قَالَ: إِنَّ الشَّيَاطِينَ يَلْقَى بَعْضُهُمْ بَعْضاً فَيُلْقِي إِلَيْهِ مَا يُغْوِي بِهِ الْخَلْقَ حَتَّى يَتَعَلَّمَ بَعْضُهُمْ مِنْ بَعْضٍ.
And it is reported from Abu Ja’far-asws as well, having said: ‘The Satans-la meet each other and cast to him-la what the people have been deviated with, until some of them-la learn from others’’.
يُوحِي أي يوسوس و يلقي خفية زُخْرُفَ الْقَوْلِ أي المموه المزين الذي يستحسن ظاهره و لا حقيقة له و لا أصل غُرُوراً أي يغرونهم بذلك غرورا أو ليغروهم بذلك.
suggesting – i.e., insinuate and cast softly – flowery words – i.e., the decorated camouflage that looks better, and there is no reality for it nor any origin – deceiving; [6:112] – i.e., deviating them with that by deception or deviating them with that.
و قال الرازي اعلم أنه لا يجب أن يكون كل معصية تصدر عن إنسان فإنها تكون بسبب وسوسة شيطان و إلا لزم التسلسل أو الدور فوجب الاعتراف بانتهاء هذه القبائح و المعاصي إلى قبيح أول و معصية سابقة حصلت لا بوسوسة شيطان آخر
And Al-Razi said, ‘Know that it does not obligate that every disobedience would emanate from the human, for it could be by cause of insinuation of a Satan-la, or else the chain would be necessitated, or the circular (argument). Thus it obligates the acknowledgement with the end of these ugliness and disobediences to the first ugliness and disobedience preceding, not having resulted by an insinuation of another Satan-la.
إذا ثبت هذا فنقول إن أولئك الشياطين كما أنهم يلقون الوساوس إلى الإنس و الجن فقد يوسوس بعضهم بعضا و للناس فيه مذاهب
When this is proven, we say that those Satans-la, just as they-la are casting the insinuations to the humans and the Jinn, so they (also) insinuate to each other, and for the people, there are doctrines regarding this.
منهم من قال الأرواح إما فلكية و إما أرضية و الأرواح الأرضية منها طيبة طاهرة و منها خبيثة قذرة شريرة تأمر بالمعاصي و القبائح و هم الشياطين.
From them is one who says, ‘The souls are either heavenly or earthly, and the earthly souls from these are good, clean, and from these are wicked, filthy, evil, instructing with the disobedience and the ugliness, and they are the Satans-la.
ثم إن تلك الأرواح الطيبة كما أنها تأمر الناس بالطاعات و الخيرات فكذلك قد يأمر بعضهم بعضا بالطاعات و الأرواح الخبيثة كما أنها تأمر الناس بالقبائح و المنكرات فكذلك قد يأمر بعضهم بعضا بتلك القبائح و الزيادة فيها
Then, these good souls, just as they are instructing the people with the obedience and the goodness, so like that they instruct with each other; and the wicked souls, just as they instruct the people with the ugliness and the evils, so like that they instruct each other with that ugliness, and the increasing in it.
و ما لم يحصل نوع من أنواع المناسبة بين النفوس البشرية و بين تلك الأرواح لم يحصل ذلك الانضمام بالنفوس البشرية و إذا كانت طاهرة نقية عن الصفات الذميمة كانت في جنس الأرواح الخبيثة فتنتظم إليها.
Unless there is some kind of affinity between human souls and those souls, that connection does not occur in human souls, and if they are pure and free of reprehensible qualities, they are of the same type as evil spirits, so they are affiliated with them.
ثم إن صفات الطهر كثيرة و صفات النقص و الخسران كثيرة و بحسب كل نوع منها طوائف من البشر و طوائف من الأرواح الأرضية.
Moreover, the attributes of purity are many, and the attributes of deficiency and loss are many, and according to each type of them are groups of human beings and groups of earthly spirits.
و بحسب تلك المجانسة و المشابهة و المشاكلة ينضم الجنس إلى جنسه فإن كان ذلك في أفعال الخير كان الحاصل عليها ملكا و كان تقوية ذلك الخاطر إلهاما و إن كان في باب الشر كان الحاصل عليها شيطانا و كان تقوية ذلك الخاطر وسوسة
And in accordance with that homogeneity and the resemblance and the likeness, the species joins to it’s species. So, if that was regarding the good deeds, the Angel would result upon it, and it would be a strengthening of that though by inspiration, and if it was the door of evil, the resulting upon it would be a Satan-la, and that would strengthen the mind by insinuation.
و يقال فلان يزخرف كلامه إذا زينه بالباطل و الكذب و كل شيء حسن مموه فهو مزخرف.
It is said that so and so has been flowery with his words when he adorns it with the falsities and the lies, and all camouflaged good thing, it is decorated.
و تحقيقه أن الإنسان ما لم يعتقد في أمر من الأمور كونه مشتملا على خير راجح و نفع زائد فإنه لا يرغب فيه و لذلك سمي الفاعل المختار مختارا لكونه طالبا للخير و النفع
And the reality is that the human being, for as long has he does not believe in a matter from the matters, inclusive upon the most likely good and additional benefits, so he does not desire regarding it, and for that he is names as the choosing doers, out of choice, for his being a seeker of the good and the benefit.
ثم إن كان هذا الاعتقاد مطابقا للمعتقد فهو الحق و الصدق و الإلهام و إن كان صادرا من الملك و إن لم يكن مطابقا للمعتقد فحينئذ يكون ظاهره مزينا لأنه في اعتقاده سبب للنفع الزائد و الصلاح الراجح و يكون باطنه فاسدا لأن هذا الاعتقاد غير مطابق للمعتقد فكان مزخرفا.
Then if this belief and in conformity to the believed, so it is the right, and the truth, and the inspiration, and if it was emanating from the Angel, and if it did not happen to be in conformity to the believed, so at that time it’s apparent would be decorated, because in his belief is a cause for the benefit and the most likely betterment, and it’s esoteric would be spoilt, because this belief is not in conformity to the believed, so it would be decorated.
قوله تعالى وَ إِنَّ الشَّياطِينَ قال الطبرسي قدس سره يعني علماء الكافرين و رؤساءهم المتمردين في كفرهم لَيُوحُونَ أي يوحون و يشيرون إِلى أَوْلِيائِهِمْ الذين اتبعوهم من الكفار لِيُجادِلُوكُمْ في استحلال الميتة
Words of the Exalted: and that the Satans – Al-Tabarsi said, ‘It means scholars of the Kafirs and their chiefs, the rebellious in their Kufr – are suggesting – suggesting and indicating – to their friends – those from the Kafirs who had followed them – to contend with you all, [6:121] – in legalising the dead (meat)’.
و قال ابن عباس معناه و إن الشياطين من الجن و هم إبليس و جنوده ليوحون إلى أوليائهم من الإنس و الوحي إلقاء المعنى إلى النفس من وجه خفي و هم يلقون الوسوسة إلى قلوب أهل الشرك
And Ibn Abbas said, ‘It’s meaning is that the Satan-la from the Jinn, and they are Iblees-la and his-la armies, to reveal (suggest) to their-la friends from the humans, and the ‘revelation’ (suggestion) is casting the meaning to the soul from hidden aspects, and they-la are casting the insinuations to the hearts of the people of Shirk.
قوله فَبِما أَغْوَيْتَنِي قيل أي خيبتني من رحمتك و جنتك
His-la words: He said, ‘So, due to Your Deviating me, [7:16] – It is said, ‘I.e., You-azwj Disappointed me-la of Your-azwj Mercy and Your-azwj Paradise’.
و قيل أي صرت سببا لغوايتي بأن أمرتني بالسجود لآدم فغويت عنده
And it is said, ‘I.e., You-azwj became a cause for my-la deviation, by Your-azwj Commanding me‑la with the Sajdah to Adam-as. So I-la deviated during it’.
و قيل أي أهلكتني بلعنك إياي
And it is said, ‘I.e., You-azwj Destroyed me-la by Your-azwj Cursing me-la’.
و قيل هذا جرى على اعتقاد إبليس فإنه كان مجبرا لَأَقْعُدَنَّ لَهُمْ أي أرصد لهم لأقطع سبيلهم صِراطَكَ الْمُسْتَقِيمَ أي دين الحق أو الأعم و هو منصوب على الظرفية
And it is said, ‘This flows upon the beliefs of Iblees-la for he-la was tyrannical – I will sit (in ambush) for them – i.e., I-la shall lie in wait for them to cut off their ways – on Your Straight Path [7:16] – i.e., religion of the truth, or the generality, and it is attributed upon the situational’.
و قيل تقديره على صراطك ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ إلخ أي من جميع الجهات و بأي وجه أمكنه.
And it is said, ‘His-la power upon Your-azwj Path – Then I will come to them from their front, [7:17] – etc. i.e., from entirety of the directions, and in whichever direction possible.
و قيل من جهة دنياهم و آخرتهم و من جهة حسناتهم و سيئاتهم عن ابن عباس و غيره.
And it is said, ‘From aspect of their world and their Hereafter, and from aspect of their good deeds and their evil deeds’ – from Ibn Abbas and others.
و حاصله أني أزين لهم الدنيا و أخوفهم بالفقر و أقول لهم لا جنة و لا نار و لا بعث و لا حساب و أثبطهم عن الحسنات و أشغلهم عنها و أحبب إليهم السيئات و أحثهم عليها
And it’s result it, ‘I-la will adorn the world for them and scare them with the poverty, and I-la will say to them: ‘There is neither any Paradise, nor Fire, nor Resurrection, nor Reckoning, and discourage them from the good deeds, and pre-occupy them away from it, and make the evil deeds beloved to them and urge them upon these’.
قال ابن عباس و إنما لم يقل و من فوقهم لأن فوقهم جهة نزول الرحمة من السماء فلا سبيل له إلى ذلك و لم يقل من تحت أرجلهم لأن الإتيان منه موحش.
Ibn Abbas said, ‘And rather he-la did not say, ‘And from above them’, because above them is a direction of the descent of the Mercy from the sky, so there is no way for him-la to that; and he-la did not say, ‘From beneath their legs’, because the coming of the vegetation from it.
و قيل مِنْ بَيْنِ أَيْدِيهِمْ و عَنْ أَيْمانِهِمْ من حيث يبصرون وَ مِنْ خَلْفِهِمْ و عَنْ شَمائِلِهِمْ من حيث لا يبصرون
And it is said – from their front, and on their right, – from where they would be seeing – and from their back, and on their left, [7:17] – and from where they would not be seeing.
وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ مَعْنَاهُ أُهَوِّنُ عَلَيْهِمْ أَمْرَ الْآخِرَةِ وَ مِنْ خَلْفِهِمْ آمُرُهُمْ بِجَمْعِ الْأَمْوَالِ وَ الْبُخْلِ بِهَا عَنِ الْحُقُوقِ لِتَبْقَى لِوَرَثَتِهِمْ وَ عَنْ أَيْمانِهِمْ أُفْسِدُ عَلَيْهِمْ أَمْرَ دِينِهِمْ بِتَزْيِينِ الضَّلَالَةِ وَ تَحْسِينِ الشُّبْهَةِ وَ عَنْ شَمائِلِهِمْ بِتَحْبِيبِ اللَّذَّاتِ إِلَيْهِمْ وَ تَغْلِيبِ الشَّهَوَاتِ عَلَى قُلُوبِهِمْ.
And it is reported from Abu Ja’far-asws having said: ‘Then I will come to them from their front, – it’s meaning is, I-la shall demean unto them the matter of the Hereafter – and from their back, – I-la shall instruct them with amassing the wealth, and being miserly with it from (paying) the rights to remain for their inheritors – and on their right, – I-la shall spoil upon them the matter of their religion by adorning the straying, make the suspicions to be good – and on their left, [7:17] – by making the pleasures to be beloved to them, and make the lustful desired to overcome upon their hearts’’.
و قال البيضاوي مِنْ بَيْنِ أَيْدِيهِمْ من حيث يعلمون و يقدرون على التحرز عنه وَ مِنْ خَلْفِهِمْ من حيث لا يعلمون و لا يقدرون وَ عَنْ أَيْمانِهِمْ وَ عَنْ شَمائِلِهِمْ من حيث يتيسر لهم أن يعلموا أو يتحرزوا و لكن لم يفعلوا لعدم تيقظهم و احتياطهم
And Al-Bayzawi said, ‘from their front, [7:17] – from whereby they would know, and they would be able upon avoiding it – and from their back – from where they would neither be knowing nor able – and on their right, and on their left, [7:17] – from where it would be easy for them to be knowing, or avoiding, but they would not do so due to them not being vigilant and cautious.
و إنما عدى الفعل إلى الأولين بحرف الابتداء لأنه منهما متوجه إليهم و إلى الآخرين بحرف المجاوزة لأن الآتي منهما كالمنحرف عنهم المار على عرضهم و نظيره قولهم جلست عن يمينه وَ لا تَجِدُ أَكْثَرَهُمْ شاكِرِينَ مطيعين
And rather, the verb is only referred to the first two with the initial letter, because from them it is directed to them and to the others with the letter of the transgression, because the one who comes from these two is like one deviating them, the passer-by across them, and it’s match is their word, ‘I sat on his right’ – and You will not Find most of them as thankful ones’ [7:17] – obedient.
و إنما قاله ظنا لقوله وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ لما رأى مبدأ الشر فيهم متعددا و مبدأ الخير واحدا
And rather he-la said it thinking of His-azwj Words: And Iblees did ratify his conjecture upon them, [34:20] – due to what he-la saw the principle of the evil among them, and the principal of the good as being one’.
و قيل سمعه من الملائكة مَذْؤُماً أي مذموما مَدْحُوراً مطرودا.
And it is said, ‘He-la had heard it from the Angels – disgraced, – i.e., condemned – expelled! [7:18] – thrown out’.
و قال الرازي بعد ذكر بعض هذه الوجوه أما حكماء الإسلام فقد ذكروا فيها وجوها أخرى.
And Al-Razi said after mentioned some of these aspects, ‘As for the wise ones of Al Islam, they have mentioned regarding it, other aspects.
أولها و هو الأشرف الأقوى أن في البدن قوى أربعا هي الموجبة لفوات السعادات الروحانية.
The first of it is, and it is the noblest, the strongest, ‘In the body there are four forces leading to missing out on the spiritual happiness’.
فإحداها القوة الخيالية التي تجمع فيها صور المحسوسات و مثلها و هي موضوعة في البطن المقدم من الدماغ و صور المحسوسات إنما ترد عليها من مقدمها و إليه الإشارة بقوله مِنْ بَيْنِ أَيْدِيهِمْ
One of these is the force of imagination in which are gathered the images of the perceptions and it’s like, and it is a place in the interior, the front part of the brain, and an images of the perceptions are only referred to from its front part, and to it is an indication with his-la words, ‘from their front, [7:17]’.
و القوة الثانية القوة الوهمية التي تحكم في غير المحسوسات بالأحكام المناسبة للمحسوسات و هي موضوعة في البطن المؤخر من الدماغ و إليه الإشارة بقوله وَ مِنْ خَلْفِهِمْ
And the second strength is the force of delusions which decide in non-perceptions by the decisions appropriate for the perceptions, and it is place in the interior of the back part of the brain, and to it is an indication of his-la words, and from their back.
و القوة الثالثة الشهوة و هي موضوعة في الكبد و هي يمين البدن
And the third force is the lustful desire, and it is place in the liver, and it is on the right of the body.
و القوة الرابعة الغضب و هي موضوعة في البطن الأيسر من القلب
And the fourth force is the angers, and it is placed in the interior of the left of the heart.
فهذه القوى الأربع هي التي تتولد منها أحوال توجب زوال السعادة الروحانية و الشياطين الخارجية ما لم تستعن بشيء من هذه القوى الأربع لم يقدر على إلقاء الوسوسة فهذا هو السبب في تعيين الجهات الأربع و هو وجه حقيقي شريف.
So, these four forces are the one from which are produced the situations obliging the decline of the spiritual happiness, and the Satan-la is on the outside, not assisted by anything from these four forces. He-la is not able upon casting the insinuation. So, this, it is the cause in assisting the four aspects, and it is a truce, honourable aspect.
و ثانيها أن قوله لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ المراد منه الشبهات المبنية على التشبيه إما في الذات و الصفات مثل شبه المجسمة و إما في الأفعال مثل شبه المعتزلة في التعديل و التخويف و التحسين و التقبيح
And it’s second is that his-la words, ‘I will come to them from their front, – the intent from it are the suspicions build upon the resemblance (comparison). As for regarding the pleasures and the descriptions, an example is comparing the bodies. And as for regarding the deeds, like the suspicions of the Mu’tazilites regarding the revising, and the scaring, and the improving, and the degrading.
وَ مِنْ خَلْفِهِمْ المراد منه الشبهات الناشئة من التعطيل.
and from their back – the intent from it are the suspicions arising from the disruption.
أما الأول فلأن الإنسان يشاهد هذه الجسمانيات و أحوالها و هي حاضرة بين يديه فيعتقد أن الغائب يجب أن يكون مساويا لهذا الشاهد و هذا يوجب أن يكون مِنْ خَلْفِهِمْ كناية عن التعطيل لأنه خلافه
As for the first, the human being tends to witness these bodies and their states, and these are present in front of him. So, he believes that the unseen, it obliges that these would be the same as these witnessed (bodies), and this obligated that (the words) and from their back, would be a metaphor about the disruption, because it is opposite it.
و أما قوله عَنْ أَيْمانِهِمْ فالمراد به الترغيب في ترك المأمورات وَ عَنْ شَمائِلِهِمْ الترغيب في ترك المنهيات.
And as for His-azwj Words: and on their right, – the intent with it is the desire in neglecting the Commandments. and on their left, [7:17] – the desire in neglecting the Prohibitions.
و ثالثها نقل عن شقيق أنه قال ما من صباح إلا و يأتيني الشيطان من الجهات الأربع من بين يدي و من خلفي و عن يميني و عن شمالي
And it’s third is transmitted from a brother. He said, ‘There is none from a morning except and the Satan-la comes to me from the four directions – from my front, and from my back, and from my right, and from my left.
أما بين يدي فيقول لا تخف فإن الله غفور رحيم فأقرأ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً
As from from my front, he-la says, ‘Do not fear Allah-azwj, for Allah-azwj is Forgiving, Merciful’, so I recite: And I am Forgiving to the one who repents and believes and does righteous deeds, [20:82]’.
و أما من خلفي فيخوفني من وقوع أولادي في الفقر فأقرأ وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُها
And as for from my behind, he-la scares me from my children falling into the poverty, so I recite: And there is none from an animal in the earth except upon Allah is its sustenance, [11:6].
و أما من قبل يميني فيأتيني من قبل النساء فأقرأ وَ الْعاقِبَةُ لِلْمُتَّقِينَ
And as for from the direction of my right, he-la comes to me from the direction of women, so I recite: and the end-result is for the pious [28:83].
و أما من قبل شمالي فيأتيني من قبل الشهوات فأقرأ وَ حِيلَ بَيْنَهُمْ وَ بَيْنَ ما يَشْتَهُونَ
And as for from direction of my left, he-la comes to me from direction of the lustful desires, so I recite: And a barrier would be between them and what they desire, [34:54]’.
ثم قال فالغرض منه أنه يبالغ في إلقاء الوسوسة و لا يقصر في وجه من الوجوه الممكنة.
Then he said, ‘So the purpose from it is that he-la exaggerates in casting the insinuations and is not deficient in any aspect from the possible aspects’.
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ بِطَرِيقِ الْإِسْلَامِ فَقَالَ لَهُ تَدَعُ دِينَ آبَائِكَ فَعَصَاهُ فَأَسْلَمَ
And from Rasool-Allah-saww having said: ‘The Satan-la sits for the children of Adam-as in the path of Al Islam. He-la says to him, ‘You are leaving the religion of your forefathers?’ He disobeys him-la and becomes a Muslim.
ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ فَقَالَ لَهُ تَدَعُ دِيَارَكَ وَ تَتَغَرَّبُ فَعَصَاهُ وَ هَاجَرَ
Then he-la sits for him in the path of the emigration. He-la says to him: ‘You are leaving your house (home and becoming a stranger?’ He disobeys him and emigrates.
ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ فَقَالَ لَهُ تُقَاتِلُ فَتُقْتَلُ فَيُقْسَمُ مَالُكَ وَ تُنْكَحُ امْرَأَتُكَ فَعَصَاهُ فَقَاتَلَ.
Then he-la sits for him in the path of Jihad. He-la says to him, ‘You are fighting and would be killed, so your wealth will be distributed, and your wives would be married!’ But he disobeys him-la and fights’’.
فهذا الخبر يدل على أن الشيطان لا يترك جهة من جهات الوسوسة إلا و يلقيها في القلب.
So, this Hadeeth evidence upon that the Satan-la does not leave any aspect from the aspects of insinuations except and he-la casts it in the heart.
فإن قيل فلم لم يذكر من فوقهم و من تحتهم. قلنا أما في التحقيق فقد ذكرنا أن القوى التي يتولد منها ما يوجب تفوت السعادات الروحانية فهي موضوعة في هذه الجوانب الأربعة.
If it is said, ‘Why did he-la not mention, ‘From above them’?’ We said, ‘As for in the research, we have mentioned that the forces from which is generated what obliges the loss of the spiritual happiness, these are placed in these four sides.
و أما في الظاهر فيروى أن الشيطان لما قال هذا الكلام رقت قلوب الملائكة على البشر فقالوا يا إلهنا كيف يتخلص الإنسان من الشيطان مع كونه مستوليا عليه من هذه الجهات الأربع
And as for in the apparent, they are reporting that the when the Satan-la said this speech, the hearts of the Angels melted upon the mortals. They said, ‘O our God-azwj! How can the human being finish from the Satan-la along with him-la being ruling over him from these four directions?’
فأوحى الله تعالى إليهم أنه بقي للإنسان جهتان الفوق و التحت فإذا رفع يديه إلى فوق في الدعاء على سبيل الخضوع أو وضع جبهته على الأرض على سبيل الخشوع غفرت له ذنب سبعين سنة.
So, Allah-azwj the Exalted Revealed to them: “There remain two directions, the above and the below. When he raises his hands to the above in the supplication upon the way of humility, or places his forehead upon the ground, upon a way of the submission, I-azwj Forgive for him his sins of seventy years!”
و قال في نكتة التعدية بمن في الأولين و بعن في الآخرين قد ذكرنا أن المراد من قوله مِنْ بَيْنِ أَيْدِيهِمْ وَ مِنْ خَلْفِهِمْ الخيال و الوهم و الضرر الناشي منهما هو حصول العقائد الباطلة و هو الكفر
And he-la said in a point of transgression regarding the former ones and meaning regarding the latter ones, we have mentioned it, ‘The intent from his-la words, from their front, and from their back [7:17], is the imagination and the delusion, and the harm arising from these two, resulting in the false beliefs, and it is the Kufr’.
و من قوله عَنْ أَيْمانِهِمْ وَ عَنْ شَمائِلِهِمْ الشهوة و الغضب و ذلك هو المعصية و لا شك أن الضرر الحاصل من الكفر لازم لأن عقابه دائم
And from his-la words, and on their right, and on their left [7:17] – The lustful desires, and the anger, and that, it is the disobedience, and there is no doubt that the harm results from the Kufr is necessitated, because it’s consequences are permanent.
و أما الضرر الحاصل من المعصية فسهل لأن عقابه منقطع فلهذا السبب خص هذين القسمين بكلمة عن تنبيها على أن هذين القسمين في اللزوم و الاتصال دون القسم الأول.
And as for the harm resulting from the disobedience, it is easy, because its consequence is terminated. For this reason, he-la specialised with these two types with a phrase of about its caution based upon these two types as the necessary and the connection, besides the first type.
و قال في وجه معرفة إبليس كون أكثرهم غير شاكرين إنه جعل للنفس تسع عشرة قوة و كلها تدعو النفس إلى اللذات الجسمانية و الطيبات الشهوانية فعشرة منها الحواس الظاهرة و الباطنة و اثنان الشهوة و الغضب و سبعة هي القوى الكامنة و هي الجاذبة و الماسكة و الهاضمة و الدافعة و الغاذية و النامية و المولدة
And he said regarding an aspect of recognition of Iblees-la of most of them not being thankful, nineteen forces have been Made to be for the soul, and all of these call the soul to the physical pleasures, and the lustful pleasures. Ten of these are the apparent and esoteric perceptions, and two are lustful desires and the angers, and seven, these are the latent forces, and these are – attraction (pulling), and the withholding, and the digestion, and the repellent (defensive), and the nutritious, and the growth (development), and the reproductive.
فمجموعها تسعة عشر و هي بأسرها تدعو النفس إلى عالم الجسم و ترغبها في طلب اللذات البدنية
So, their total is nineteen, and these in their whole, call the soul to the realm of the body, and make it to be desirous in seeking the physical pleasures.
و أما العقل فهو قوة واحدة و هي التي تدعو النفس إلى عبادة الله تعالى و طلب السعادة الروحانية و لا شك أن استيلاء تسع عشرة قوة أكمل من استيلاء القوة الواحدة.
And as for the intellect, it is a lone force, and it is which calls the soul to worship Allah-azwj the Exalted, and seek the spiritual happiness, and there is no doubt that the seizure by the nineteen forces would be more perfect than seizure by the lone force.
قوله تعالى إِنَّهُ يَراكُمْ هُوَ وَ قَبِيلُهُ قال الطبرسي رحمه الله أي نسله يدل عليه قوله أَ فَتَتَّخِذُونَهُ وَ ذُرِّيَّتَهُ أَوْلِياءَ مِنْ دُونِي
Words of the Exalted: He can see you, him, and his tribe, [7:27] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘I.e., his-la offspring. The evidence upon it are His-azwj Words: Will you take him and his offspring as friends from besides Me [18:50].
و قيل جنوده و أتباعه من الجن و الشياطين مِنْ حَيْثُ لا تَرَوْنَهُمْ
And it is said, ‘His-la armies, and his-la followers from the Jinn and the Satans-la – from where you cannot see them. [7:27].
قال ابن عباس إن الله تعالى جعلهم يجرون من بني آدم مجرى الدم و صدور بني آدم مساكن لهم كما قال الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
Ibn Abbas said, ‘Allah-azwj the Exalted Made them flow from the children of Adam-as, the flowing of blood, and the chests of the children of Adam-as to be dwellings for them, just as He-azwj said: Who insinuates into the chests of people [114:5].
فهم يرون بني آدم و بنو آدم لا يرونهم و إنما لا يراهم البشر لأن أجسامهم شفافة لطيفة يحتاج في رؤيتها إلى فضل شعاع.
They see the children of Adam-as, and the children of Adam-as are not seeing them, and rather the mortal does not see them because their bodies are transparent, delicate, being needy in seeing them by the grace of a ray (of light)’.
و قال أبو بكر بن الإخشيد و أبو الهذيل يجوز أن يمكنهم الله سبحانه فيتكثفوا فيراهم حينئذ من يحضرهم و إليه ذهب علي بن عيسى و قال إنهم ممكنون من ذلك و هو الذي نصره الشيخ المفيد أبو عبد الله
And Abu Bakr Bin Al-Akhsheed and Abu Al-Hazeyl said, ‘It is allowed that Allah-azwj the Exalted would Enabled them, so He-azwj would Thicken them, so at that time, the ones in their presence would see them’, and Ali Bin Isa went to it and said, ‘They are enabled from that’, and it is which the Sheykh Al-Mufeed Abu Abdullah helped it.
قال الشيخ أبو جعفر قدس الله روحه و هو الأقوى عندي و قال الجبائي لا يجوز أن يرى الشياطين و الجن لأن الله تعالى قال لا تَرَوْنَهُمْ و إنما يجوز أن يروا في زمن الأنبياء ع بأن يكثف الله أجسادهم علما للأنبياء كما يجوز أن يرى الناس الملائكة في زمن الأنبياء
The sheykh Abu Ja’far, may Allah-azwj sanctify his souls, said, ‘And it is the strongest in my view’. And Al Jabaie said, ‘It is not allowed that the Satans-la and the Jinn to be seen, because Allah-azwj the Exalted Said: you cannot see them. [7:27]. But it is allowed that they were seen during the eras of the Prophets-as, by Allah-azwj having Thickened their bodies as a sign for the Prophets-azwj, like what is allowed that the people saw the Angels during the eras of the Prophets-as’.
إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ أي حكمنا بذلك لأنهم يتناصرون على الباطل.
We Made the Satans to be friends of those who do not believe [7:27] – i.e., We-azwj have Judged with that because they were helping each other upon the falsehood.
و قال الرازي قال أصحابنا إنهم يرون الإنسان لأنه تعالى خلق في عيونهم إدراكا و الإنس لا يرونهم لأنه تعالى لم يخلق هذا الإدراك في عيون الإنس
And Al-Razi said, ‘Our companions said, ‘They are seeing the humans because He-azwj the Exalted, Created them in their eyes a realisation, and the humans are not seeing them because He-azwj the Exalted did not Create this realisation in the eyes of the humans’.
و قالت المعتزلة الوجه في أن الإنس لا يرون الجن لرقة أجسام الجن و لطافتها و الوجه في رؤية الجن للإنس كثافة أجسام الإنس و الوجه في أن يرى بعض الجن بعضا أن الله تعالى يقوي شعاع أبصار الجن و يزيد فيه و لو زاد الله في قوة بصرنا لرأيناهم كما يرى بعضهم بعضا و لو أنه تعالى كثف أجسامهم و بقيت أبصارنا على هذه الحالة لرأيناهم.
And the Mu’tazilites said, ‘The aspect regarding that the humans are not seeing the Jinn is due to the thin bodies of the Jinn and their delicateness, and the aspect in the Jinn seeing the humans is due to the thickness of the bodies of the human, and the reason for the jinn seeing each other is that Allah-azwj the Exalted has Strengthened the rays of the sights of the Jinn and has Increased in it, and if Allah-azwj were to Increase in the strength of our sights, we would see them just as they can see each other, and if the Exalted were to thicken their bodies and our sights were to remain upon this state, we would see them’.
فعلى هذا كون الإنس مبصرا للجن موقوف عند المعتزلة إما على ازدياد كثافة أجسام الجن أو على ازدياد قوة أبصار الإنس
So, based upon this, the humans can become sighting the Jinn is a standpoint in the view of the Mut’tazilites, either based upon increase in the thickness of the bodies of the Jinn, or based upon increase in the strength of the human sights.
و قوله تعالى مِنْ حَيْثُ لا تَرَوْنَهُمْ يدل على أن الإنس لا يرون الجن لأن قوله مِنْ حَيْثُ لا تَرَوْنَهُمْ يدل على أن الإنس لا يرون الجن لأن قوله مِنْ حَيْثُ لا تَرَوْنَهُمْ يتناول أوقات الاستقبال من غير تخصيص
And Words of the Exalted: from where you cannot see them. [7:27], these evidence upon that the human being cannot see the Jinn because His-azwj Words: from where you cannot see them. [7:27] evidence’s upon that the human beings are not seeing the Jinn, because His-azwj Words: from where you cannot see them. [7:27], give the timing of the receptions from without specifying.
قال بعض العلماء لو قدر الجن على تغير صور أنفسهم بأي صورة شاءوا أو أرادوا لوجب أن ترتفع الثقة عن معرفة الناس فلعل هذا الذي نشاهده و حكم عليه بأنه ولدي أو زوجتي جني صور نفسه بصورة ولدي أو زوجتي. و على هذا التقدير يرتفع الوثوق عن معرفة الأشخاص
One of the scholars said, ‘If the Jinn were able upon changing their own images, into whichever image they so desire or want, it would obligate that the trust would be raised away from the recognition of the people. Perhaps this one whom we are witnessing and deciding upon that he is my son, or my wife, could be a Jinn who has imaged himself in the image of my son or my wife’. And based upon this estimate, the trust would be raised away from recognising the persons.
و أيضا فلو كانوا قادرين على تخبيط الناس و إزالة العقل مع أنه تعالى بين العداوة الشديدة بينهم و بين الإنس فلم لا يفعلون ذلك في حق أكثر البشر و في حق العلماء و الأفاضل و الزهاد لأن هذه العداوة بينهم و بين العلماء و الزهاد أكثر و أقوى
And as well, if they were able upon knocking down the people and reducing the intellect, along with that He-azwj the Exalted has Manifest the severe enmity between them and the people, so why are they not doing that in the right of most of the mortals, and in the right of the scholars, and the meritorious ones, and the ascetic one, because this enmity between them and the scholars and the ascetics is more and stronger?
و لما لم يوجد شيء من ذلك ثبت أنه لا قدرة لهم على البشر بوجه من الوجوه و يتأكد هذا بقوله ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي
And when one does not find anything from that, it proves that there is no power for them upon the mortals, with an aspect from the aspects, and this is emphasised by His-azwj Words: and there was no authority for me upon you except that I called you, so you responded to me [14:22]’.
قال مجاهد قال إبليس أعطنا أربع خصال نرى و لا نرى و نخرج من تحت الثرى و يعود شيخنا فتى.
Mujahid said, ‘Iblees-la said, ‘We are Given four qualities – We-la see and are not seen, and we-la emerged from beneath the soil and our-la elders return as youths’.
قوله تعالى وَ إِمَّا يَنْزَغَنَّكَ قال الطبرسي قدس سره معناه يا محمد إن نالك من الشيطان وسوسة في القلب.
Words of the Exalted: And if a suggestion [41:36] – Al-Tabarsi, Holy be his soul, said, ‘It’s meaning is, ‘O Muhammad-saww! If an insinuation from the Satan-la afflicts you-saww in the heart’.
و قيل النزغ الفساد و منه نَزَغَ الشَّيْطانُ بَيْنِي وَ بَيْنَ إِخْوَتِي أي أفسد
And it is said the ‘suggestion’ is mischief, and from it, Surely, the Satan sowed discord between me and my brothers. [12:100] – i.e., spoilt (relationship).
قال الزجاج النزغ أدنى حركة تكون و من الشيطان أدنى وسوسة فَاسْتَعِذْ بِاللَّهِ أي سل الله عز اسمه أن يعيذك منه إِنَّهُ سَمِيعٌ للمسموعات عَلِيمٌ بالخفيات.
Al-Zajaj said, ‘The ‘suggestion’ is least of the movements can be, and the the Satan-la it is lease of the insinuations – then seek Refuge with Allah, – i.e., ask Allah-azwj, Mighty is His-azwj Name, to Shelter you from him-la – surely He is the Hearing, – of the voices – the Knowing [41:36] – of the hidden (thoughts)’.
و قيل سميع لدعائك عليم بما عرض لك
And it is said, ‘Hearing of your supplications, Knowing with whatever is presented to you’.
و قيل النزغ أول الوسوسة و المس لا يكون إلا بعد التمكن و لذلك فصل الله سبحانه بين النبي و غيره فقال للنبي ص وَ إِمَّا يَنْزَغَنَّكَ و قال للناس إِذا مَسَّهُمْ طائِفٌ معناه إذا وسوس إليهم الشيطان و أغراهم بمعاصيه تَذَكَّرُوا ما عليهم من العقاب بذلك فيجتنبونه و يتركونه
And it is said, ‘The ‘suggestion’ is the first insinuation, and the ‘touch’ cannot happen except after the enablement, and for that (reason), Allah-azwj the Glorious Distanced between the Prophet-saww and others. He-azwj Said to the Prophet-saww: And if a suggestion from the Satan suggests (evil), [41:36], and Said to the people: when an evil from the Satan touches them, [7:201]. It’s meaning is, ‘When the Satan-la insinuates to them and deceives them with disobeying Him-azwj, they are mindful, [7:201] of what is upon them from the Punishment due to that, so they shun him-la and are leaving him-la’.
قال الحسن يعني إذا طاف عليهم الشيطان بوساوسه
Al-Hassan said, ‘Meaning, when the Satan-la circles upon them with his-la insinuations’.
و قال ابن جبير هو الرجل يغضب الغضبة فيتذكر و يكظم غيظه
And Ibn Jareer said, ‘He is the man who gets angered with the anger, so he remembers and swallows his rage’.
و قيل طائف غضب و طيف جنون و قيل معناهما واحد
And it is said, ‘The (word) ‘Taif’ is anger, and ‘Teyf’ is madness’. And it is said, ‘Both their meanings are one’.
فَإِذا هُمْ مُبْصِرُونَ للرشد
and then they are seeing [7:201] – the rightful guidance.
وَ إِخْوانُهُمْ يَمُدُّونَهُمْ فِي الغَيِ معناه و إخوان المشركين من شياطين الجن و الإنس يمدونهم في الضلال و المعاصي أي يزيدونهم فيه و يزينون لهم ما هم فيه ثُمَّ لا يُقْصِرُونَ ثم لا يكفون يعني الشياطين عن استغوائهم و لا يرحمونهم
And their brethren are extending them in the error, – It’s meaning is, ‘And the brothers of the Polytheists, from the Satans-la and the Jinn and the human, are extending them in the straying and the disobedience, i.e., they are increasing them in it and are adorning for them what they are (indulging) in – then they are not ceasing [7:202] – they are not refraining, meaning the Satans-la, from deviating them nor are they being merciful to them’.
و قيل معناه و إخوان الشياطين من الكفار يمدهم الشياطين في الغي ثم لا يقصرون هؤلاء كما يقصر الذين اتقوا
And it is said, ‘It’s meaning is, ‘And the brothers of the Satans-la, from the Kafirs, the Satans-la are extending them in the error, then they are not being deficient, they with that, like what those who are fearing are being deficient (ceasing)’.
و قيل معناه ثم لا يقصر الشياطين عن إغوائهم و لا يقصرونهم عن ارتكاب الفواحش
And it is said, ‘It’s meaning is, ‘They the Satans-la are not being deficient from deviating them, nor are they falling short from indulging in the immoralities’.
و قال رحمه الله في قوله سبحانه وَ إِذْ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ أي و اذكروا إذ زين الشيطان للمشركين أعمالهم أي حسنها في نفوسهم و ذلك أن إبليس حسن لقريش مسيرهم إلى بدر لقتال النبي ص
And he, may Allah-azwj have Mercy on him, said regarding Words of the Glorious: And when the Satan adorned their deeds for them [8:48] – i.e., and recall when the Satan-la adorned to the Polytheists, their deeds, i.e., made them as good in their selves, and that is because Iblees-la, made to seem good for Qureysh their travelling to Badr to battle the Prophet-saww.
وَ قالَ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ أي لا يغلبكم أحد من الناس لكثرة عددكم و قوتكم وَ إِنِّي مع ذلك جارٌ لَكُمْ أي ناصر لكم و دافع عنكم السوء و إني عاقد لكم عقد الأمان من عدوكم
‘There would be none from the people to overcome you today, – i.e., No one from the people will overcome you due to your large number and your strength – and I – along with that – am a friend for you’. – i.e., helper for you all, and a defender of yours from the evil, and I-la am making a pact to you, a pact of the safety from your enemies.
فَلَمَّا تَراءَتِ الْفِئَتانِ أي التقت الفرقتان نَكَصَ عَلى عَقِبَيْهِ أي رجع القهقرى منهزما وراءه وَ قالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرى ما لا تَرَوْنَ أي رجعت عما ضمنت لكم من الأمان و السلامة لأني أرى من الملائكة الذين جاءوا لنصر المسلمين ما لا تَرَوْنَ و كان إبليس يعرف الملائكة و هم كانوا يعرفونه
So when the two parties saw (each other), – i.e., the two parties met (in battle) – he turned upon his heels – returned backwards, defeated, behind him-la – and said, ‘I am disavowed from you. Surely, I can see – from the Angels, those who have come to help the Muslims – what you are not seeing – and Iblees-la recognised the Angels and they were recognising him-la.
إِنِّي أَخافُ اللَّهَ أي أخاف عذاب الله على أيدي من أراهم وَ اللَّهُ شَدِيدُ الْعِقابِ لا يطاق عقابه.
I fear Allah, – i.e., I-la fear the Punishment of Allah-azwj upon the hands of the ones I-la can see them – and Allah is Severe of the Punishment’ [8:48] – His-azwj Punishment cannot be endured’.
أقول ثم ذكر رحمه الله كيفية ظهور الشيطان لهم كما ذكرناه في باب قصة بدر
I (Majlisi) am saying, ‘Then he, may Allah-azwj have Mercy on him, said, ‘The mode of appearance of Satan-la to them was like what we have mentioned in the chapter on the story of (battle of) Badr’.
ثم قال و رأيت في كلام الشيخ المفيد أبي عبد الله محمد بن محمد بن النعمان ره أنه يجوز أن يقدر الله تعالى الجن و من جرى مجراهم على أن يتجمعوا و يعتمدوا ببعض جواهرهم على بعض حتى يتمكن الناس من رؤيتهم و يتشبهوا بغيرهم من أنواع الحيوان لأن أجسامهم من الرقة على ما يمكن ذلك فيها
Then he said, ‘And I saw in the speech of the Sheykh Al Mufeed Abu Abdullah Muhammad Bin Muhammad Bin Al Numan, he had allowed that Allah-azwj the Exalted had Abled the Jinn, and the ones flowing their flow, upon gathering and extending some of their limbs upon others until the people were enabled from sighting them, and they had resembled with others from the types of animals, because their bodies are from the thinness, based upon what enables that regarding it.
و قد وجدنا الإنسان يجمع الهوى و يفرقه و يغير صور الأجسام الرخوة ضروبا من التغيير و أعيانها لم تزد و لم تنقص و قد استفاض الخبر بأن إبليس تراءى لأهل دار الندوة في صورة شيخ من أهل نجد و حضر يوم بدر في صورة سراقة و أن جبرئيل ع ظهر لأصحاب رسول الله ص في صورة دحية الكلبي
And we have found the human being to have collected the air and separated it and change the forms of the soft bodies into types of changes, neither increasing nor decreasing, and the Hadeeth requires that Iblees-la was seen to the people of Badr at the house of consultation in the image of an old man from the people of Najd and presented on the day of Badr in the image of Suraqa, and Jibraeel-as had appeared to the companions of Rasool-Allah-saww in the image of Dahiyat Al Kalby’.
قال و غير محال أيضا أن يغير الله صورهم و يكثفها في بعض الأحوال فيراهم الناس لضرب من الامتحان.
He said, ‘And it is not impossible as well that Allah-azwj would Change their images and thicken them in some of the situations, so the people would see them, for a type of the Test’.
و قال الرازي في قوله تعالى وَ إِذْ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ في كيفية هذا التزيين وجهان. الأول أن الشيطان زين بوسوسته من غير أن يتحول في صورة إنسان و هو قول الحسن و الأصم. الثاني أنه ظهر في صورة إنسان
And Al-Razi said regarding Words of the Exalted: And when the Satan adorned their deeds for them [8:48], ‘Regarding this method, there are two aspects. The first is that the Satan-la adorns by his-la insinuations, from without transforming into an image of a human being – and it is the word of Al-Hassan and Al Asam. The second is that he-la appears in an image of a human being.
قالوا إن المشركين حين أرادوا المسير إلى بدر خافوا من بني بكر بن كنانة لأنهم كانوا قتلوا منهم واحدا فلم يأمنوا أن يأتوهم من ورائهم فتصور لهم إبليس بصورة سراقة بن مالك بن جعشم من بني بكر بن كنانة و كان من أشرافهم في جند من الشياطين و معه راية وَ قالَ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ و إني مجيركم من بني كنانة و لما رأى إبليس الملائكة تنزل نكص.
They said, ‘The Polytheists, when they wanted to travel to Badr, they feared from the clan of Bakr Bin Kanana. They had killed on of them, so they were not safe from them coming from behind them. So Iblees-la imaged to them in the image of Suraqa Bin Malik Bin Ja’sam from the clan of Bakr Bin Kanana, and he was from their nobles in an army from the Satans-la, and a flag was with him, and he said, ‘There would be none from the people to overcome you today, [8:48], and I-la am your guide from the clan of Kanana’. And when Iblees-la saw the Angels, he-la descended retreating.
و قيل كانت يده في يد الحارث بن هشام فلما نكص قال له الحارث أ تخذلنا في هذه الحال فقال إِنِّي أَرى ما لا تَرَوْنَ و دفع في صدر الحارث و انهزموا
And it is said, ‘His-la hand was in the hand of Al Haris Bin Hisham. When he-la retreated, Al Haris said to him-la, ‘Are you-la abandoning us in this situation?’ He-la said, Surely I can see what you are not seeing. [8:48], and he-la pushed in the chest of Al Haris and they were defeated.
و في هذه القصة سؤالات. الأول ما الفائدة في تغيير صورة إبليس إلى صورة سراقة.
And in this story, there are questions. The first is, ‘What is the benefit in Iblees-la changing his-la image to the Image of Suraqa?’
و الجواب فيه معجزة عظيمة للرسول و ذلك لأن كفار قريش لما رجعوا إلى مكة قالوا هزم الناس سراقة فقال ما شعرت بمسيركم حتى بلغتني هزيمتكم فعند ذلك تبين للقوم أن ذلك الشخص ما كان سراقة بل كان شيطانا.
And the answer regarding it, ‘A mighty miracle of the Rasool-saww, and that is because Kafirs of Qureysh, when they returned to Makkah, they said, ‘Suraqa defeated the people!’ He (the real Suraqa) said, ‘I am not aware of your having travelled until (news of) your defeat reached me’. During that, it became clear to the people that the person had not been Suraqa, but it was Satan-la’.
الثاني أنه تعالى لما غير صورته إلى صورة البشر فما بقي شيطانا بل صار بشرا.
The second is that the Exalted had Changed his-la image to an image of the mortal, so Satan-la did not remain, but he-la had become a mortal.
و الجواب لا نسلم فإن الإنسان إنما كان إنسانا بجوهر نفسه الناطقة و نفوس الشياطين مخالفة لنفوس البشر فلم يلزم من تغيير الصورة تغيير الحقيقة و هذا الباب أحد الدلائل السمعية على أن الإنسان ليس إنسانا بحسب بنيته الظاهرة و صورته المخصوصة إلى آخر كلامه في هذا المقام.
And the answer, ‘We do not submit (agree), for the human being, rather would be a human being due to the essence of his speaking self, and the soul of the Satans-la are different to the souls of the mortals. So the changing of the image does not necessitate the changing of the reality, and this subject is one of the hearsay evidence(s) based upon that the human being isn’t a human being by a reckoning of his apparent construction and his specific image’ – up to the end of his speech in this place.
قوله تعالى مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطانُ بَيْنِي في الكشاف نزغ أفسد بيننا و أغرى و أصله من نخس الرائض الدابة و حملها على الجري.
Words of the Exalted: Surely, the Satan sowed discord between me [12:100] – In ‘Al Kashaf’, the (word) ‘Nazag’ is spoiling between us, and deceiving, and it’s origin is from prodding the animal and making it run’.
قوله تعالى وَ قالَ الشَّيْطانُ لَمَّا قُضِيَ الْأَمْرُ قال الرازي قال المفسرون إذا استقر أهل الجنة في الجنة و أهل النار في النار فيشرع الناس في لوم إبليس و تقريعه فيقوم فيما بينهم خطيبا و يقول ما أخبر الله تعالى عنه بقوله وَ قالَ الشَّيْطانُ
Words of the Exalted: And the Satan will say when the matters are Decided, [14:22] – Al-Razi said, ‘The interpreters said, ‘When the people of Paradise are settled in the Paradise, and people of the Fire are settled in the Fire, the people will start in blaming Iblees-la and his‑la censure. So, he-la will stand between them addressing and say what Allah-azwj the Exalted has Said on his-la behalf with His-azwj Words: And the Satan will say [14:22]’.
و قيل إن المراد لما انقضت المحاسبة و الأول أولى و المراد بالشيطان إبليس
And it is said, ‘The intent is termination of the Reckoning, and the first is foremost, and the intent with the Satan-la is Iblees-la.
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ إِذَا جَمَعَ اللَّهُ الْخَلْقَ وَ قَضَى الْأَمْرَ بَيْنَهُمْ يَقُولُ الْكَافِرُ قَدْ وَجَدَ الْمُسْلِمُونَ مَنْ شَفَعَ لَهُمْ فَمَنْ يَشْفَعُ لَنَا مَا هُوَ إِلَّا إِبْلِيسُ هُوَ الَّذِي أَضَلَّنَا فَيَأْتُونَهُ وَ يَسْأَلُونَهُ فَعِنْدَ ذَلِكَ يَقُولُ هَذَا الْقَوْلَ.
And from Rasool-Allah-saww: ‘When Allah-azwj Gathers the creatures and Decides the matters between them, the Kafir will say, ‘The Muslims have found one who can intercede for them, so who will intercede for us? He-la is not, except Iblees-la! He-la is the one who had strayed us’. So, they will come to him-la and ask him-la. During that, he-la will be saying this word’’.
إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِ هو البعث و الجزاء على الأعمال فوفى لكم وَ وَعَدْتُكُمْ خلاف ذلك فَأَخْلَفْتُكُمْ و تقدير الكلام أن النفس تدعو إلى هذه الأحوال الدنيوية و لا تتصور كيفية السعادات الأخروية و الكلمات النفسانية
‘Surely Allah Promised you a Promise of the Truth, – and it is the Resurrection and the Recompensing upon the deeds, so He-azwj has Fulfilled for you all – and I promised you, opposite to that – then I broke it to you, [14:22], and an estimate of the speech is that the souls will be called to this worldly situation, and you cannot imagine the mode of the happiness of the Hereafter, and the spiritual phrases.
و الله يدعو إليها و يرغب فيها كما قال وَ الْآخِرَةُ خَيْرٌ وَ أَبْقى و قوله وَعْدَ الْحَقِ من قبيل إضافة الشيء إلى نعته كقوله حَبَّ الْحَصِيدِ
And Allah-azwj is Calling to it and Making desirous regarding it just as He-azwj Said: ‘And the Hereafter is better and more lasting [87:17], and His-azwj Words: Promise of the Truth [14:22], like adding something to its adjective, like His-azwj Words: and the harvested grain [50:9].
و أما قوله ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ أي قدرة و مكنة و تسلط و قهر فأقهركم على الكفر و المعاصي و ألجئكم إليها
And as for His-azwj Words: and there was no authority for me upon you [14:22] – i.e., power, and ability, and authority, and force, so I-la could have forced them upon the Kufr, and the disobedience, and the sheltering to it.
إِلَّا أَنْ دَعَوْتُكُمْ إلا دعائي إليكم إلى الضلالة بوسوستي و تزييني و الاستثناء منقطع أو متصل لأن قدرة الإنسان على حمل الغير على عمل من الأعمال تارة تكون بالقهر و القسر و تارة تكون بتقوية الداعية في قلبه بإلقاء الوساوس إليه
except that I called you, so you responded to me [14:22] – except my-la calling you all to the straying with my-la insinuations, and my-la adorning; and the exception is either disconnected or connected, because the ability of the human being to compel others upon doing a deed from the deeds, sometimes it can be with the force and the coercion, and sometimes it would be by the caller strengthening in his heart, by casting the insinuation into it.
فهذا نوع من أنواع التسليط إلا أن ظاهر هذه الآية يدل على أن الشيطان لا قدرة له على تصريع الإنسان و لا على تعويج أعضائه و جوارحه و لا على إزالة العقل عنه كما تقوله العوام و الحشوية
So, this is a type from the types of authority, except that the apparent of this Verse evidence’s upon, that the Satan-la, there is no power for him-la upon knocking down the human being, nor upon making his limbs and his body parts to be crooked, nor upon declining the intellect away from him, like what the general public and the Hashawiya’.
ثم قال فَلا تَلُومُونِي وَ لُومُوا أَنْفُسَكُمْ يعني ما كان مني إلا الدعاء و الوسوسة و كنتم سمعتم دلائل الله و شاهدتم مجيء أنبياء الله فكان من الواجب عليكم أن لا تغتروا بقولي و لا تلتفتوا إلي فلما رجحتم قولي على الدلائل الظاهرة كان اللوم عليكم لا علي في هذا الباب.
Then he said, ‘Therefore, do not blame me, but blame your own selves. – meaning, what had happened from me-la was only the calling and the insinuating, and you were hearing the evidence of Allah-azwj and you had witnessed the coming of the Prophets-as of Allah-azwj, thus it was obligated upon you that you should not have been deceived by my-la words, nor turn to me-la. When you outweigh my-la words upon the apparent evidence, the blame is upon you, not upon me-la, in this subject.
و في هذه الآية مسألتان الأولى قالت المعتزلة هذه الآية تدل على أشياء الأول أنه لو كان الكفر و المعصية من الله تعالى لوجب أن يقال فلا تلوموني و لا على أنفسكم فإن الله قضى عليكم الكفر و أجبركم عليه.
And regarding this Verse, there are two issues. The first, ‘The Mu’tazilites said, ‘This Verse evidence’s upon things. The first is that if the Kufr and the disobedience was from Allah-azwj the Exalted, it would obligate that he-la would have said, ‘Do not blame me-la not yourselves, for Allah-azwj has Decreed the Kufr upon you, and I-la am (only) informing you all upon it’.
و الثاني ظاهر هذه الآية تدل على أن الشيطان لا قدرة له على تصريع الإنسان و على تعويج أعضائه و لا على إزالة العقل عنه كما تقوله العوام و الحشوية.
And the second is the apparent of this Verse evidence’s upon that the Satan-la, there is no power for him-la upon knocking down the human being, and upon warping his limbs, and upon declining the intellect away from him, like what the general public and the Hashawiya are saying.
و الثالث هذه الآية تدل على أن الإنسان لا يجوز ذمه و لومه و عقابه بسبب فعل الغير و عند هذا يظهر أنه لا يجوز عقاب أولاد الكفار بسبب كفر آبائهم.
And the third is that this Verse evidence’s upon that the human being, it is not allowed that his condemnation, and his blame, and his Punishment be due to the cause of the deeds of others, and at this, it is apparent that it is not allowed to punish children of the Kafirs due to the cause of the Kufr of their fathers.
و أجاب بعض الأصحاب عن هذه الوجوه بأن هذا قول الشيطان فلا يجوز التمسك به و أجاب الخصم عنه بأنه لو كان هذا القول منه باطلا لبين الله تعالى بطلانه و أظهر إنكاره و أيضا أي فائدة في ذكر هذا الكلام الباطل و القول الفاسد
And one of the companions answered upon these aspects by (saying), ‘This is a word of the Satan-la, so it is not allowed to be adhering with it’. And he answered the disputant about it by (saying), ‘If this word from him-la was false, Allah-azwj would have Clarified its falsity and would have Manifested its denial. And as well, which benefit is there in mentioning this false speech and the corrupt words?’
أ لا ترى أن قوله إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ كلام حق و قوله وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ قول حق بدليل قوله إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغاوِينَ
Don’t you see his-la words: ‘Surely Allah Promised you a Promise of the Truth, [14:22] – a true speech and his-la words: and there was no authority for me [14:22] are true words by evidence of His-azwj Words: Surely, (as for) My servants, there wouldn’t be any authority for you upon them, except for the ones who follow you from the straying ones [15:42].
الثانية هذه الآية تدل على أن الشيطان الأصلي هو النفس و ذلك لأن الشيطان بين أنه ما أتى إلا بالوسوسة فلو لا الميل الحاصل بسبب الشهوة و الغضب و الوهم و الخيال لم يكن لوسوسته تأثير البتة فدل هذا على أن الشيطان الأصلي هو النفس.
The second, this Verse evidence’s upon that the Satan-la originally he-la is the soul, and that is because the Satan-la has clarified that he-la does not come except through insinuation. So if there was no inclination resulting by the cause of the lustful desires, and the anger, and the delusion, and the imagination, there would have been no impact for his-la insinuation. This evidence’s upon that the Satan-la, originally, he-la is the soul.
فإن قال قائل بينوا لنا حقيقة الوسوسة. قلنا الفعل إنما يصدر عن الإنسان لحصول أمور أربعة يترتب بعضها على البعض ترتيبا لازما طبيعيا.
So, if a speaker were to say, ‘Explain to us the reality of the insinuation’. We say, ‘The deed rather emanates from the human being, resulting by four natural orders following each other necessarily.
بيانه أن أعضاء الإنسان بحكم السلامة الأصلية و الصلاحية الطبيعية صالحة للفعل و الترك و الإقدام و الإجحام فلما لم يحصل في القلب ميل إلى ترجيح الفعل على الترك أو بالعكس فإنه يمتنع صدور الفعل و ذلك الميل هو الإرادة الجازمة و القصد الجازم
The human organs, by virtue of their original integrity and natural validity, are valid for a deed, omission, action, and reluctance. When the inclination to a deed outweighing upon the leaving does not result in the heart, or vice versa, it is impossible for the deed to emanate, and that the inclination, it is the firm intention and the firm aim.
ثم إن تلك الإرادة الجازمة لا تحصل إلا عند حصول علم و اعتقاد أو ظن بأن ذلك الفعل سبب للنفع أو سبب للضرر فإن لم يحصل فيه هذا الاعتقاد لم يحصل ميل لا إلى الفعل و لا إلى الترك.
Then, these firm intentions do not result except during achievement of knowledge and beliefs or thought of that deed being a cause for the benefit, or cause for the harm. If these beliefs do not result in this, the inclination will not result, neither to the deed not to the leaving (of it).
فالحاصل أن الإنسان إذا أحس بشيء ترتب عليه شعور بكونه ملائما له أو بكونه منافرا له أو بكونه غير ملائم و لا منافر
So, the result is that the human being, when he senses something, his awareness is turns to it by his having inclined to it, or by his being incompatible for it, or by his neither inclining to nor incompatible.
فإن حصل الشعور بكونه ملائما له ترتب عليه الميل الجازم إلى الفعل و إن حصل الشعور بكونه منافرا له ترتب عليه الميل الجازم إلى الترك و إن لم يحصل لا هذا و لا ذاك لم يحصل ميل لا إلى الشيء و لا إلى ضده بل بقي الإنسان كما كان و عند حصول ذلك الميل الجازم يصير القدرة مع ذلك الميل موجبا للفعل
If the feeling of it is being appropriate to him, it results in a firm inclination to act, and if the feeling is of it being repulsive to him, it results in the firm inclination to leave it, and if neither this nor that occurs, there is no inclination either to the thing or to its opposite, so rather the human remains as he was. And when that assertive inclination occurs, the ability, along with that inclination, becomes necessitating the action.
إذا عرفت هذا فنقول صدور الفعل عن مجموعي القدرة و الداعي الخالص أمر واجب فلا يكون للشيطان مدخل فيه و صدور الميل عن تصور كونه خيرا أو تصور كونه شرا أمر واجب فلا يكون للشيطان مدخل فيه و حصول تصور كونه خيرا أو تصور كونه شرا غير مطلق الشعور بذاته أمر لازم فلا مدخل للشيطان فيه
When you know this, then we say that the act of the aggregation of power and the pure caller is an obligatory matter, so Satan-la does not have an intervention in it, and the inclination to imagine that it is good or to imagine that it is evil, is an obligatory matter, so the Satan-la does not have an intervention into it.The occurrence of the perception of it being good or the imagining that it is evil is not an absolute sense of its own essence, and there is no intervention for the Satan-la in it.
فلم يبق للشيطان مدخل في هذه المقامات إلا في أن أذكره شيئا بأن يلقي إليه حديثه مثل أن كان الإنسان غافلا عن صورة امرأة فيلقي الشيطان حديثها في خاطره و الشيطان لا قدرة له إلا في هذا المقام
So there does not remain for the Satan-la any intervention in these places except if he-la were to mention something to him by casting it’s discussion to him. For example, if the human being was heedless from an image of a woman, and the Satan-la casts her discussion in his mind; and the Satan-la, there is no power for him-la except in this place.
و هو عين ما حكى الله تعالى عنه أنه قال وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي يعني ما كان مني إلا هجس هذه الدعوة فأما بقية المراتب ما صدرت مني و ما كان لي أثر البتة.
And it is exactly what Allah-azwj the Exalted has Judged about him-la. He-la said: ‘and there was no authority for me upon you except that I called you, so you responded to me [14:22]’ – meaning, there wasn’t from me-la except casting this call (in your mind). As for the rest of the ranks, these were not issued from me-la, and there was not impact for me-la, anyhow’.
بقي في هذا المقام سؤالان الأول كيف يعقل تمكن الشيطان من النفوذ في داخل أعضاء الإنسان و إلقاء الوسوسة إليه.
There remain two questions in this place. The first is, ‘How is it conceivable that the Satan-la from influencing inside the organs of the human being and casting the insinuations to him?’
و الجواب للناس في الملائكة و الشياطين قولان الأول ما سوى الله بحسب القسمة العقلية على أقسام ثلاثة المتحيز و الحال في المتحيز و الذي لا يكون متحيزا و لا حالا فيه.
And the answer, ‘There are two words for the people regarding the Angles and the Satans-la. The first is, whatever is besides Allah-azwj, in according to intellectual divisions, are three – the partial, and the state of being biased, and the one who neither happens to be partial nor impartial in it.
و هذا القسم الثالث لم يقم الدليل البتة على فساد القول به بل الدلائل الكثيرة قامت على صحة القول به و هذا هو المسمى بالأرواح فهذه الأرواح إن كانت طاهرة مقدسة من عالم الروحانيات المقدسة فهم الملائكة و إن كانت خبيثة داعية إلى الشرور و عالم الأجساد و منازل الظلمات فهم الشياطين.
And the third division does not establish the evidence anyway upon the spoiling of the word by it, but the many evidence(s) upon the correctness of the word with it, and this, it is the ones names as the souls. So these souls were clean, Holy from the world of sacred Holiness. They are the Angels, and even though it they may be wicked calling to the evils, and realm of the bodies, and stages of darkness, they are the Satans-la.
إذا عرفت هذا فنقول فعلى هذا التقدير الشيطان لا يكون جسما يحتاج إلى الولوج في داخل البدن بل هو جوهر روحاني خبيث الفعل مجبول على الشر و النفس الإنسانية أيضا كذلك فلا يبعد على هذا التقدير أن يلقي شيء من تلك الأرواح أنواعا من الوساوس و الأباطيل إلى جوهر النفس الإنسانية.
When you know this, we say, ‘Based upon this assessment, the Satan-la cannot happen to be a body being needy to the permeating inside the body, but he-la is a spiritual essence, wicked of the deeds, drawn to the evil; and the human soul as well is like that. So, it is not far-fetched, based upon this assessment that something would be cast from those souls, types of insinuation and the falsehoods to the essence of the human soul.
و ذكر بعض العلماء في هذا الباب احتمالا ثانيا و هو أن النفس الناطقة البشرية مختلفة بالنوع فهي طوائف و كل طائفة منها في تدبير روح من الأرواح السماوية بعينها
And some of the scholars mentioned a second possibility, and it is that the speaking humanly soul is of a different kind. These are sects, and every sect from these manages a soul from the heavenly souls exactly.
فنوع من النفوس البشرية تكون حسنة الأخلاق كريمة الأفعال موصوفة بالفرح و السرور و سهولة الأمر و هي تكون منتسبة إلى روح معين من الأرواح السماوية
A type from the heavenly souls happen to be of goodly manners, honourable deeds, described with the happiness, and the cheerfulness, and the easy affairs, and these are affiliated to a specific one from the heavenly souls.
و طائفة أخرى منها تكون موصوفة بالحدة و القسوة و الغلظة و عدم المبالاة بأمر من الأمور و هي تكون منتسبة إلى روح أخرى من الأرواح السماوية و هذه الأرواح البشرية كالعون لتلك الروح السماوي و كالنتائج الحاصلة و كالفروع المتفرعة عليها
And another sect from these happened to be described with the sharpness, and the cruelty, and the hardness, and indifference to a matter from the matters, and these happen to be affiliated to another soul from the heavenly souls; and these humanly souls are like the support of those heavenly souls, and like the results achieved, and like the branches out upon these.
و تلك الروح السماوية هي التي تتولى إرشادها إلى مصالحها و هي التي تخصها بالإلهامات في حالتي النوم و اليقظة و القدماء كانوا يسمون تلك السماوي بالطباع التام
And these heavenly souls are the ones in charge of guiding these to their betterment, and these are which are specialised with the inspirations during the two states, of the sleep and the wakefulness, and the ancient ones were naming these heavenly one as ‘The perfect character’.
و لا شك أن لتلك الروح السماوية التي هي الأصل و الينبوع شعب كثيرة و نتائج كثيرة و هي بأسرها تكون من جنس روح هذا الإنسان و هي لأجل مشاكلتها و مجانستها يعين بعضها بعضا على الأعمال اللائقة بها و الأفعال المناسبة لطبائعها.
Undoubtedly, that heavenly spirit, which is the origin and the source, has many branches and many results, and all of it is of the same kind as the spirit of this human being, and because of its problems and homogeneity, it helps one another on the actions that are appropriate to it and the actions appropriate to its nature.
ثم إنها إن كانت خيرة طاهرة طيبة كانت ملائكة و كانت تلك الإعانة مسماة بالإلهام و إن كانت شريرة خبيثة قبيحة الأعمال كانت شياطين و كانت تلك الإعانة مسماة بالوسوسة
Moreover, if they were benevolent, pure, and good, they would be Angels, and that aid would be called ‘inspiration’, and if it was evil, malicious, and ugly in deeds, it would be the Satans-la, and that aid would be called ‘insinuation’.
و ذكر بعض العلماء أيضا فيه احتمالا ثالثا و هو أن النفوس البشرية و الأرواح الإنسانية إذا فارقت أبدانها قويت في تلك الصفات التي اكتسبتها في تلك الأبدان و كملت فيها
Some scholars also mentioned a third possibility, which is that souls of the mortal’s and the humanly souls, when they separate from their bodies, are strengthened in those characteristics which they had earned in those bodies, and the had perfected in these.
فإذا حدثت نفس أخرى مشاكلة لتلك النفس المفارقة في بدن مشاكل لبدن تلك النفس المفارقة حدث بين تلك النفس المفارقة و بين هذا البدن نوع تعلق بسبب المشاكلة الحاصلة بين هذا البدن و بين ما كان بدنا لتلك النفس المفارقة تعلق شديد بهذا البدن و تصير تلك النفس المفارقة معاونة لهذه النفس المتعلقة بهذا البدن و معاضدة لها على أفعالها و أحوالها بسبب هذه المشاكلة
So when a similarity occurs with another soul to that soul which had separated, in a body similar to a body of that separated soul, there would occur between that separated soul and this body, a type of attachment by the cause of the similarity resulting between this body and what had been the body of that separated soul, an intense attachment with this body, and that separated soul becomes an aider to this soul, the ones attached with this body, and a support for it upon its deeds and its situations, by the cause of that similarity.
ثم إن كان هذا المعنى في أبواب الخير و البر كان ذلك إلهاما و إن كان من باب الشر كان ذلك وسوسة فهذه وجوه محتملة تفريعا على القول بإثبات جواهر قدسية مبرأة من الحجمية و التحيز
Then, if this meaning was in the subject of goodness and the righteousness, that would be an inspiration, and if it was from a subject of evil, that would be an insinuation. So these different possibilities are branching out upon the word with proving the Holy essence, are exempt from the corporeality and the partiality.
و القول بالأرواح الطاهرة و الخبيثة كلام مشهور عند قدماء الفلاسفة فليس لهم أن ينكروا إثباتها على صاحب شريعتنا صلوات الله عليه.
And the word with the clean and wicked souls is a well-known speech in the view of the ancient philosophers. It isn’t for them that they could deny it having been proven upon the owner of our Law, may the Salawaat of Allah-azwj be upon him-saww.
و أما القول الثاني و هو أن الملائكة و الشياطين لا بد و أن تكون أجساما
And as for the second word, and it is that the Angels and the Satans-la, it is inevitable that they should be bodies.
فنقول على هذا التقدير يمتنع أن يقال إنها أجسام كثيفة بل لا بد من القول بأنها أجسام لطيفة و الله سبحانه ركبها تركيبا عجيبا و هي أن تكون مع لطافتها لا يقبل التفرق و التمزق و الفساد و البطلان و نفوذ الأجرام اللطيفة في عمق الأجرام الكثيفة غير مستبعد
So, we say, ‘Based upon this assessment, it is impossible to say that they are dense bodies. Rather, it must be said that they are delicate bodies, and Allah-azwj the Glorious, has Made them as an amazing structure, which is that, along with their gentleness, they do not accept division, rupture, corruption, invalidity, and the influence of fine bodies in the depth of dense bodies is not excluded.
أ لا ترى أن الروح الإنسانية جسم لطيف ثم إنه نفذ في داخل عمق البدن و إذا عقل ذلك فكيف يستبعد نفوذ أنواع كثيرة من الأجسام اللطيفة في داخل هذا البدن أ ليس أن جرم النار سرى في جرم الفحم و ماء الورد سرى في ورق الورد و دهن السمسم سرى في جسم السمسم
Don’t you see that the humanly soul is a delicate body, then it has been permeated into the inside of the deep body? And when that is reasonable, how can it be far-fetched the permeation of many types of the delicate bodies into the interior of this body? Isn’t it so that the (delicate) body of the fire has been secreted into the body of the coal, and the cold water has been secreted into the leaf of a rose, and the sesame oil has been secreted into the body of the sesame?
فكذا هاهنا فظهر بما قررنا أن القول بإثبات الجن و الشياطين أمر لا تحيله العقول و لا تبطله الدلائل و أن الإصرار على الإنكار ليس إلا من نتيجة الجهل و قلة الفطنة.
Thus, here, it became apparent with what we decided that saying proving the Jinn and the Satans-la is a matter which reason cannot refer to, nor invalidated by evidence, and that insisting on denial is only the result of ignorance and lack of acumen.
و لما ثبت أن القول بالشياطين ممكن في الجملة فنقول الأخلق و الأولى أن يقال الملائكة على هذا القول مخلوقون من النور و أن الشياطين مخلوقون من الدخان و اللهب كما قال تعالى وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ
And when it has been proven that the word with the Satans-la is possible in the whole, we say that it is more appropriate to say that Angels are created from light and that Satans-la are created from smoke and flames, just as Allah-azwj the Exalted Said: And the Jaan, We Created him from before, from the toxic fire [15:27].
و هذا الكلام من المشهورات عند قدماء الفلاسفة فكيف يليق بالعاقل أن يستبعده من صاحب شريعتنا صلوات الله عليه انتهى.
And this speech is from the well-known in the presence of the ancient Philosophers, so how can it be conceived in the mind that it be distanced from the owner of our Law, may the Salawaat of Allah-azwj be upon him-saww?’ – end.
و قال البيضاوي فَلا تَلُومُونِي بوسوستي فإن من صرح العداوة لا يلام بأمثال ذلك وَ لُومُوا أَنْفُسَكُمْ حيث أطعتموني إذ دعوتكم و لم تطيعوا ربكم لما دعاكم
And Al-Bayzawi said, ‘Therefore, do not blame me, – due to my-la insinuations, for the one who has been explicitly declared as being with the hostility cannot be blamed with the skills of that – but blame your own selves. – whereby you obeyed me-la when I-la called you, and you did not obey your Lord-azwj when He-azwj Called you.
ما أَنَا بِمُصْرِخِكُمْ بمغيثكم من العذاب وَ ما أَنْتُمْ بِمُصْرِخِيَ بمغيثي إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ ما إما مصدرية و هي متعلقة بأشركتموني أي كفرت اليوم بإشراككم إياي من قبل هذا اليوم أي في الدنيا بمعنى تبرأت منه و استكبرته
I am not going to cry out to you all for help – for your help from the Punishment – and you should not cry out to me for help. I denied what you were associating from before. [14:22] – what either it is a source, and it is related with your associating me-la, i.e., I-la hereby deny today with your associating me-la from before this day, i.e., in the world – in the meaning that, I-la disavow from it and I-la deny it.
كقوله تعالى وَ يَوْمَ الْقِيامَةِ يَكْفُرُونَ بِشِرْكِكُمْ أو موصولة بمعنى من و من متعلقة بكفرت أي كفرت بالذي أشركتمونيه و هو الله تعالى بطاعتكم إياي فيما دعوتكم إليه من عبادة الأصنام و غيرها من قبل إشراككم حين رددت أمره بالسجود لآدم. و أشرك منقول من شركت زيدا للتعدية إلى مفعول ثان
It is like Words of the Exalted: and on the Day of Qiyamah they would be denying your association of them (with Allah) [35:14]. Or, it is connected, in the meaning of who and who is related with your denial, i.e., you disbelieve in the One-azwj Whom you had associated me-la, and He-azwj is Allah-azwj the Exalted, by your obeying me-la in whatever I-la had called you to, from worshipping the idols and other such, from before your association, when you-la rejected His-azwj Command of doing Sajdah to Adam-as, and ‘I associate’ is a transposition from ‘you associated’, and addition for the transgression into a second object.
إِنَّ الظَّالِمِينَ تتمة كلامه أو ابتداء كلام من الله.
Surely the unjust, [14:22] is either an ending of his-la speech or beginning of a Speech from Allah-azwj.
و قال في قوله سبحانه وَ حَفِظْناها مِنْ كُلِّ شَيْطانٍ رَجِيمٍ فلا يقدر أن يصعد إليها و يوسوس أهلها و يتصرف في أمرها و يطلع على أحوالها إِلَّا مَنِ اسْتَرَقَ السَّمْعَ بدل من كُلِّ شَيْطانٍ و استراق السمع اختلاسه سرا شبه به خطفتهم اليسيرة من قطان السماوات لما بينهم من المناسبة في الجوهر أو بالاستدلال من أوضاع الكواكب و حركاتها.
And he said regarding Words of the Glorious: And We Guard these against every Pelted Satan [15:17], ‘He-la was not able upon ascending to it and insinuating to its inhabitants and acting in their affairs and notify upon their situations – Except one who steals the hearing [15:18] – instead of every Satan-la; and eavesdropping, stealing it in secret, likening it like snatching from the horizons of the skies when there was the appropriateness between them regarding the essence, or inferred from the positions of the planets and their movements.
و عن ابن عباس أنهم كانوا لا يحتجبون عن السماوات فلما ولد عيسى منعوا من ثلاث سماوات و لما ولد محمد ص منعوا من كلها بالشهب و لا يقدح فيه تكونها قبل المولد لجواز أن تكون لها أسباب أخر.
And from Ibn Abbas, ‘They were being barred from the skies. When Isa-as was born, they were prevented from three skies, and when Muhammad-saww was born, they were prevented from all of them by the meteors, and it’s being does not disparate before the births for being allowed, that there could be other causes for it’.
و قيل الاستثناء منقطع أي و لكن من استرق السمع فَأَتْبَعَهُ أي فتبعه و لحقه شِهابٌ مُبِينٌ ظاهر للمبصرين.
And it is said, ‘The exclusion is cut off, yes, but from the eavesdropping – so there pursues him – i.e., pursues him and catches up with him – a shooting star [37:10] – apparent to the observers.
و الشهاب شعلة نار ساطعة و قد يطلق للكوكب و السنان لما فوقها من البريق.
And the shooting star is a shining flame of fire, and it is related to the planets and the sharpness when there is sparkle above it.
و قال الرازي في قوله إِلَّا إِبْلِيسَ أجمعوا على أن إبليس كان مأمورا بالسجود لآدم و اختلفوا في أنه هل كان من الملائكة أم لا و ظاهره أن الله تعالى تكلم مع إبليس بغير واسطة و أن إبليس تكلم مع الله بغير واسطة
And Al-Razi said regarding His-azwj Words: Except for Iblees. [15:31], ‘They are united upon that Iblees-la was Commanded with the Sajdah to Adam-as, and they are differing regarding whether he-la was from the Angels or not, and it’s apparent is that Allah-azwj the Exalted Spoke with Iblees-la without any intermediary, and that Iblees-la spoke with Allah-azwj without an intermediary.
فكيف يعقل هذا مع أن مكالمة الله تعالى بغير واسطة من أعظم المناصب و أشرف المراتب فكيف يعقل حصوله لرأس الكفرة و رئيسهم.
So, how is this conceivable along with that Allah-azwj would Converse without an intermediary to the one of mightiest positions and noblest of the ranks, so how can it be conceivable that it happened to the chief of the Kafirs and their head?
و لعل الجواب عنه أن مكالمة الله تعالى إنما كان منصبا عاليا إذا كان على سبيل الإكرام و الإعظام فأما إذا كان على سبيل الإهانة و الإذلال فلا.
And perhaps the answer about it is that the Conversation of Allah-azwj the Exalted, rather was of high position when it was upon the way of the honouring and reverence. As for when it was upon the way of insulting and humiliation, so no.
قوله فَاخْرُجْ مِنْها قال البيضاوي أي من السماء أو من الجنة أو من زمرة الملائكة فَإِنَّكَ رَجِيمٌ مطرود عن الخير و الكرامة فإن من يطرد يرجم بالحجر أو شيطان يرجم بالشهب و هو وعيد يتضمن الجواب عن شبهته
His-azwj Words: Then exit from it, for you are Pelted [15:34] – Al Bayzawi said, ‘I.e., from the sky, or from the Paradise, or from the group of Angels – for you are Pelted! [38:77] – expelled from the good and the honours. One who is expelled is pelted with the stones, or Satan-la is pelted with the meteors, and it is a threat including the answer about his suspicions.
وَ إِنَّ عَلَيْكَ اللَّعْنَةَ هذا الطرد و الإبعاد إِلى يَوْمِ الدِّينِ فإنه منتهى أمد اللعن لأنه يناسب أيام التكليف لا زمان الجزاء.
And surely upon you is the Curse – this is the expulsion and the distancing – up to the Day of the Religion (Reckoning)!” [15:35]. It is the ultimate duration of the curse because it fits the days of encumberment, not the time of the Recompense.
و قيل و ما في قوله فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ بمعنى آخر ينسى عنده هذه.
And it is said, ‘And there is no other meaning in His-azwj Words: Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust, [7:44] that this one would be forgotten (forsaken) in His-azwj Presence’.
و قيل إنما حد اللعن به لأنه أبعد غاية يضربها الناس أو لأنه يعذب فيه بما ينسى اللعن معه فيصير كالزائل
And it is said, ‘But rather, there is a limit with the Curse on him-la because it is the remotest of the extent the people strike, or because he-la would be Punished during it with what he-la would forget the curse with it, like the fleeting (of time).
قالَ رَبِّ فَأَنْظِرْنِي فأخرني و الفاء متعلقة بمحذوف دل عليه فَاخْرُجْ مِنْها فَإِنَّكَ رَجِيمٌ إِلى يَوْمِ يُبْعَثُونَ أراد أن يجد فسحة في الإغواء و نجاة عن الموت إذ لا موت بعد وقت البعث
He said, ‘Lord! Then respite me [38:79] – Delay me-la, and the (letter) ‘Fa’ is related with an omission of the evidence upon it. “Then exit from it, for you are Pelted [15:34] And surely upon you is the Curse up to the Day of the Religion (Reckoning)!” [15:35]. up to the Day they would be Resurrected’ [38:79]. He-la intended to find an interval in the temptation and be saved from the death when there is no death after the time of the Resurrection.
فأجابه إلى الأول دون الثاني قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ المسمى فيه أجلك عند الله أو انقراض الناس كلهم و هو النفخة الأولى عند الجمهور و يجوز أن يكون الأيام الثلاثة يوم القيامة
He-azwj Answered him-la to the first (request) besides the second. He-azwj Said: “So you are of the Respited ones [38:80] Up to the Day of the known time!” [38:81]. The Named in it is Your-la term in the Presence of Allah-azwj, or the extinction of all the people, and it is the first blowing (of the Trumpet), in the view of the public, and it is allowed that it might be the three days of the Day of Qiyamah.
و اختلاف العبارات لاختلاق الاعتبارات فعبر عنه أولا بيوم الجزاء لما عرفت و ثانيا بيوم البعث إذ به يحصل العلم بانقطاع التكليف و اليأس عن التضليل و ثالثا بالمعلوم لوقوعه في الكلامين و لا يلزم منه أن لا يموت فلعله يموت أول اليوم و يبعث الخلائق في تضاعيفه.
And the different expressions, are ethical expression. An expression about it is the beginning of the Day of recompense due to what is known, and second is the Day of Resurrection when the world would achieve a termination of the encumberment and the despair from the misguiding, and third is the known of it falling in the two words, and it does not necessitate from it that he-la will not be dying. Perhaps he-la will die on the first day, and the creatures would be Resurrected in its multiplication.
قالَ رَبِّ بِما أَغْوَيْتَنِي الباء للقسم و ما مصدرية و جوابه لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ و المعنى أقسم بإغوائك إياي لأزينن لهم المعاصي في الدنيا التي هي دار الغرور لقوله أَخْلَدَ إِلَى الْأَرْضِ
He said, ‘So, due to Your Deviating me, [7:16] – The (letter) ‘Ba’ is for the division and what is a source and its answer – I will adorn for them in the earth [15:39] – and the meaning is, ‘I-la swear, due to Your-azwj having misled me-la, I-la will adorn the (acts of) disobediences to them in the words which it is the house of deception, due to His-azwj Words: but he adhered to the ground [7:176].
و قيل للسببية و المعتزلة أولو الإغواء بالنسبة إلى الغي أو التسبب له بأمره إياه بالسجود لآدم ع أو بإضلاله عن طريق الجنة.
And it is said for the Sabeans and the Mu’tazilites, ‘The tempted ones’ due to the attribution to the deviation and the cause for Him-azwj having Commanded him-la with the Sajdah to Adam-as, or with his-la straying from the path of Paradise.
و قال الرازي اعلم أن أصحابنا قد احتجوا بهذه الآية على أنه تعالى قد يريد خلق الكفر في الكافر و يضله عن الدين و يغويه عن الحق من وجوه
And Al-Razi said, ‘Know that our companions have argued with this Verse based upon that He-azwj the Exalted Wanted to Create the Kufr in the Kafir and he would stray from the Religion and be deviated from the truth, from (various) aspects.
الأول أن إبليس استمهل و طلب البقاء إلى يوم القيامة مع أنه صرح بأنه إنما يطلب هذا لإغواء بني آدم و إضلالهم و أنه تعالى أمهله و أجابه إلى هذا المطلوب و لو كان تعالى يراعي صلاح المكلفين في الدنيا لما أمهله هذا الزمان الطويل و لما أمكنه من الإغواء و الإضلال و الوسوسة.
The first is that Iblees-la wanted the respite and sought the remaining alive up to the Day of Qiyamah, along with that it is explicit that he-la had rather sought this for deviating the children of Adam-as and straying them, and He-azwj the Exalted Respited him-la and Answered him-la to this request, and if the Exalted had Taken care of the betterment of the encumbered ones in the world, He-azwj not have Respited him-la for this lengthy duration, and would not have Enabled him-la from the deviating, and the straying, and the insinuation.
و الثاني أن أكابر الأنبياء و الأولياء مجدون مجتهدون في إرشاد الخلق إلى الدين الحق و أن إبليس و رهطه و شيعته مجدون مجتهدون في الإغواء
The second is that the great Prophets-as and the Guardians-asws are ones exerting efforts and struggling in guiding the people to the religion of the truth, and that Iblees-la and his-la party and his-la loyalists are exerting efforts, struggling in deviating (the people).
فلو كان مراد الله هو الإرشاد و الهداية لكان من الواجب إبقاء المرشدين و المحقين و إهلاك المضلين و المغوين و حيث فعل بالضد علمنا أنه أراد بهم الخذلان و الكفر.
So, if the Intent of Allah-azwj had been the righteousness and the guidance, it would have been from the obligation to let the guides, and the researchers to live, and destruction of the strayers and the deviators, and when He-azwj Did the opposite, we know that He-azwj Intended with them the abandonment and the Kufr.
ثم قال أما الإشكال الأول فللمعتزلة فيه طريقان الأول و هو طريقة الجبائي أنه تعالى إنما أمهل إبليس تلك المدة الطويلة لأنه تعالى علم أنه لا تتفاوت أحوال الناس بسبب وسوسته في الكفر و المعصية البتة
Then he said, ‘As for the first problem, for the Mu’tazilites there are two paths in it. The first, and it is the path of Al-Jabaie, that He-azwj the Exalted rather Respited Iblees-la for that lengthy duration because He-azwj the Exalted Knew that the states of the people would not be lost by the cause of his-la insinuations regarding the Kufr and the (acts of) disobedience anyway.
و علم أن كل من كفر و عصى عند وسوسته فإنه بتقدير أن لا يوجد إبليس و لا وسوسته فإن ذلك الكافر و العاصي كان يأتي بذلك الكفر و المعصية فلما كان الأمر كذلك لا جرم أمهله هذه المدة الطويلة.
And know that everyone who commits Kufr and disobeys at his-la insinuation, so it is by Pre-determination, and he will not find Iblees-la not his-la insinuations, for it is that Kafir and the disobedience one who commits that Kufr and the (act of) disobedience. When the matter was like that, there is no problem in respiting him-la for this lengthy term.
الثاني و هو طريقة أبي هاشم أنه لا يبعد أن يقال إنه تعالى علم أن أقواما يقعون بسبب وسوسته في الكفر و المعاصي إلا أن وسوسته ما كانت موجبة لذلك الكفر و تلك المعاصي
The second, and it is a path of Abu Hashim, is that it is not far-fetched to say that the Exalted knew that there will be people who will be falling due to the cause of his-la insinuations regarding the Kufr and the disobedience, except that his-la insinuation had not obliged (commission of) that Kufr and that disobedience.
غاية ما في هذا الباب أن يقال الاحتراز عن القبائح حال عدم الوسوسة أسهل منه حال وجودها إلا أنه على هذا التقدير تصير وسوسته سببا لزيادة المشقة في أداء الطاعات و ذلك لا يمنع الحكيم من فعله كما أن إنزال المشاق و المشتبهات سبب الشبهات و مع ذلك فلم يمتنع فعله فكذا هاهنا و هذان الطريقان هما بعينهما الجواب عن السؤال الثاني.
A peak of what is in this subject is that it be said that the precaution from the ugliness in a state of non-obsession is easier than the state of finding it, except that he, based upon this assessment, his-la insinuation would be a cause for increasing the hardships in fulfilling the (acts of) obedience, and that does not prevent the wise one from doing it, just as the descent of the hardship and doubtful things are a cause of the suspicions, and along with that, it does not prevent his actions. Like this is over here, and these are two paths, these are exactly the answer of the second question.
إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ استثناهم لأنه علم أن كيده لا يعمل فيهم.
Except Your servants from among them, the sincere ones’ [38:83] – He-la excluded them because he-la knew that his-la plots will not work among them.
و قرأ ابن كثير و ابن عامر بكسر اللام و الباقون بالفتح فعلى الأول أي الذين أخلصوا دينهم و عبادتهم من كل شائب يناقض الإيمان و التوحيد و على الثاني معناه الذين أخلصهم الله بالهداية و الإيمان.
And ibn Kaseer and Ibn Aamir read with the (letter) ‘Laam’, and the remainder with the ‘Fatah’. So, based upon the first, i.e., those who are sincere in their religion and their worship from every impurity contradicting the Eman and the Tawheed; and based upon the second, it’s meaning is those Allah-azwj has Purified them with the Guidance and the Eman.
هذا صِراطٌ عَلَيَّ مُسْتَقِيمٌ فيه وجوه الأول أن إبليس لما قال إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ فلفظ الْمُخْلَصِينَ يدل على الإخلاص فقوله هذا عائد إليه و المعنى أن الإخلاص طريق علي و إلى أي يؤدي إلى كرامتي
“This Path of Ali is Straight” [15:41] – There are aspects in it. The first is that when Iblees-la said, Except Your servants from among them, the sincere ones’ [38:83], so the word ‘the sincere ones’ evidence’s upon the sincerity, for his-la word, ‘this’ is supportive to it; and the meaning is that the sincerity is a path to Me-azwj, (علي) and to whichever leads to My-azwj Prestige.
و قال الحسن معناه هذا صراط إلي مستقيم و قال آخرون هذا صراط من مر عليه فكأنه مر على رضواني و كرامتي و هو كما يقال طريقك علي.
And Al-Hassan said, ‘It’s meaning is, this is the straight path to Me-azwj’. And others said, ‘This is a path, one who passes upon it, it is as if he has passed upon My-azwj Pleasure and My-azwj Prestige’, and it is like what is being said, ‘Your path is to me’.
الثاني أن الإخلاص طريق العبودية فقوله هذا صِراطٌ عَلَيَّ مُسْتَقِيمٌ أي هذا الطريق في العبودية طريق علي مستقيم
The second, ‘The sincerity is a path of servitude. So His-azwj Words: “This Path of Ali is Straight” [15:41] – i.e., this path in the servitude, is a straight path to Me-azwj’.
قال بعضهم لما ذكر أن إبليس يغوي بني آدم إلا من عصمه الله بتوفيقه تضمن هذا الكلام تفويض الأمور إلى الله تعالى و إلى إرادته فقال تعالى هذا صِراطٌ عَلَيَ أي تفويض الأمور إلى إرادتي طريق مُسْتَقِيمٌ إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ
Some of them said when it was mentioned, ‘Iblees-la deviates the children of Adam-as except the one whom Allah-azwj fortifies with His-azwj Inclination, ‘This Speech includes delegating the affairs to Allah-azwj the Exalted and to His-azwj Will. So the Exalted Said: “This Path of Ali is Straight” [15:41] – i.e., delegating the affairs to My-azwj Will is a straight path. Surely (as for) My servants, there isn’t any authority for you upon them, [17:65].
اعلم أن إبليس لما قال لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ أوهم هذا الكلام أن له سلطانا على عباد الله الذين لا يكونون من المخلصين
Know that when Iblees-la said, I will adorn for them in the earth and will mislead them in their entirety [15:39] Except for Your servants from them, the sincere ones’ [15:40] – indicate that there is authority for him-la upon servants of Allah-azwj, those who do not happen to be from the sincere ones.
فبين الله تعالى أنه ليس له سلطان على أحد من عبيد الله سواء كانوا مخلصين أو لم يكونوا مخلصين بل من اتبع منهم إبليس باختياره صار تبعا له و لكن حصول تلك المتابعة أيضا ليس لأجل أن إبليس أوهم أن له على بعض عباد الله سلطانا
Allah-azwj the Exalted has Clarified that there isn’t any authority for him-la upon anyone from the servants of Allah-azwj besides the ones who were sincere, or do not happen to be sincere, but the one from them who follows Iblees-la by his choice became a follower of his-la. But that following as well didn’t result for the reason that Iblees-la imagined that there was authority for him-la upon some of the servants of Allah-azwj.
فبين تعالى كذبه و ذكر أنه ليس له على أحد منهم سلطان و لا قدرة أصلا و نظير هذه الآية قوله تعالى حكاية عن إبليس وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ الآية و قوله لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ
The Exalted Clarified his-la lie and Mentioned that there isn’t any authority for him-la upon anyone of them, nor any power originally; and a match of this Verse are Words of the Exalted a narration on behalf of Iblees-la: ‘and there was no authority for me upon you except that I called you, so you responded to me [14:22] – the Verse; and His-azwj Verse: Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99] and those who associate with Him [16:100].
و قال الجبائي هذه الآية تدل على بطلان قول من زعم أن الشيطان و الجن يمكنهم صرع الناس و إزالة عقولهم كما تقوله العامة و ربما نسبوا ذلك إلى السحرة
And Al-Jabaie said, ‘This Verse evidence’s upon the invalidity of the word of the one who alleges that the Satan-la and the Jinn are able upon knocking down the people and decline their intellects, like what the general Muslims are saying, and at times they attribute it to the sorcery’.
و قال ذلك خلاف نص القرآن و في الآية قول آخر و هو أن إبليس لما قال إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ فذكر أنه لا يقدر على إغواء المخلصين صدقه الله و قال إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ
And he said, ‘This is opposite to the text of the Quran, and regarding the Verse, there is another word, and it is, ‘When Iblees-la said, ‘Except for Your servants from them, the sincere ones’ [15:40], he-la mentioned that he-la is not able upon deviating the sincere ones. Allah-azwj Ratified him-la and said: Surely (as for) My servants, there isn’t any authority for you upon them, [17:65].
فلهذا قال الكلبي المذكورون في هذه الآية هم الذين استثناهم إبليس و اعلم أنه على القول الأول يمكن أن يكون قوله إِلَّا مَنِ اتَّبَعَكَ استثناء لأن المعنى أن عبادي ليس لك عليهم سلطان إلا من اتبعك من الغاوين فإن لك عليهم سلطانا بسبب كونهم منقادين لك في الأمر و النهي
For this (reason), Al Kalby said, ‘The ones mentioned in this Verse, they are those whom Iblees-la made an exclusion for, and know that based upon the first word, it is possible that His-azwj Words: except for the ones who follow you [15:42] as an exclusion, because the meaning is, My-azwj servants, there isn’t any authority for you-la upon them, except the ones from the deviating ones who follow you-la, so there is authority for you-la upon them by the cause of their being led to you-la in the instructions and the prohibitions.
و أما على القول الثاني فيمتنع أن يكون استثناء بل يكون إلا بمعنى لكن وَ إِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ
And as for based upon the second word, it cannot be an exclusion, but it would be only a meaning, but, and surely Hell is Promised to them altogether [15:43]’.
قال ابن عباس يريد إبليس و أشياعه و من اتبعه من الغاوين فَزَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ قالت المعتزلة الآية تدل على فساد قول المجبرة من وجوه شتى.
Ibn Abbas said, ‘Intent is Iblees-la and his-la loyalists, and the ones from the deviated who follow him-la, but the Satan adorned their deeds for them. [16:63]. The Mu’tazilites said, ‘The Verse evidence’s upon the spoiling of the words of Compulsion (by Allah-azwj) from various aspects.
فَهُوَ وَلِيُّهُمُ الْيَوْمَ فيه احتمالات الأول أن المراد منه كفار مكة يقول الشيطان وليهم اليوم يتولى إغواءهم و صرفهم عنك كما فعل بكفار الأمم قبلك.
So, he would be their guardian on the Day [16:63] – There are possibilities in it. The first is that the intent from it are Kafirs of Makkah saying the Satan-la is their guarding one the day he-la was in charge of their deviations and their turning away from You-azwj, just as the Kafirs of the communities before you had done.
الثاني أنه أراد باليوم يوم القيامة يقول فهو ولي أولئك الذين زين لهم أعمالهم يوم القيامة فلا ولي لهم ذلك اليوم و لا ناصر.
The second is that He-azwj Intended with the ‘Day’, the Day of Qiyamah, Saying, so he-la would be a guardian on the Day of Qiyamah of them those he-la had adorned their deeds for them, so there will neither be any guardian for them on that Day not any helper.
فَإِذا قَرَأْتَ الْقُرْآنَ ذهب جماعة من الصحابة و التابعين إلى أن الاستعاذة بعد القراءة و أما الأكثرون فقد اتفقوا على أن الاستعاذة متقدمة.
So, whenever you recite the Quran, [16:98] – a group from the companions and the followers when to (the meaning) that Refuge be sought after the recitation, and as for most of them, they are concurring upon that seeking the Refuge is preceding (before the recitation).
فالمعنى إذا أردت أن تقرأ القرآن فَاسْتَعِذْ و المراد بالشيطان في هذه الآية قيل إبليس و الأقرب أنه للجنس لأن لجميع المردة من الشياطين حظا من الوسوسة و لما أمر الله رسوله بالاستعاذة من الشيطان و كان ذلك يوهم أن للشيطان قدرة على التصرف في أبدان الناس فأزال الله تعالى هذا الوهم و بين أنه لا قدرة له البتة إلا على الوسوسة
So the meaning is, when you intend to read the Quran, seek Refuge [16:98], and the intent with the Satan-la in this Verse, it is said is Iblees-la, and the closest (meaning) is that it is for the species, because entirety of the apostates from the Satans-la have a share in the insinuations; and when Allah-azwj Commanded His-azwj Rasool-saww with seeking the Refuge from the Satan-la, and that was imagines that there was ability for the Satan-la upon the acting in the bodies of the people. Allah-azwj the Exalted Removed this imagination and Clarified that there is no ability for him-la anyway, except upon the insinuation.
فقال إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ و يظهر من هذا أن الاستعاذة إنما تفيد إذا خطر في قلب الإنسان كونه ضعيفا و أنه لا يمكنه التحفظ عن وسوسة الشيطان إلا بعصمة الله.
He-azwj Said: Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99], and it is apparent from this that seeing the Refuge rather is beneficial when it occurs in the heart of the human of his being weak, and surely it is not possible for protecting from the insinuations of the Satan-la except by the Protection of Allah-azwj.
إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ قال ابن عباس يطيعونه.
But rather, his authority is upon those who befriend him and those who associate with Him [16:100] – Ibn Abbas said, ‘They are obeying him-la’.
وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ الضمير راجع إلى ربهم أو إلى الشيطان أي بسببه مشركون بالله
and those who associate with Him [16:100] – The source returns to their Lord-azwj, or to the Satan-la, i.e., by his-la they were associating with Allah-azwj.
كانُوا إِخْوانَ الشَّياطِينِ المراد من هذه الأخوة التشبه بهم في هذا الفعل القبيح و ذلك لأن العرب يسمون الملازم للشيء أخا له فيقول فلان أخو الكرم و الجود و أخو الشعر إذا كان مواظبا على هذه الأفعال.
were always the brethren of the Satans [17:27] – The intent from this are the brethren, the ones imitating them in this ugly deed, and that is because the Arabs are naming the associate as a brother of his, so they are saying, ‘A brother of the prestige and the generousity’, and ‘A brother of poetry’, when he was persevering in these acts.
و قيل أي قرناؤهم في الدنيا و الآخرة
And it is said, ‘I.e., their pairs in the words and the Hereafter’.
وَ كانَ الشَّيْطانُ لِرَبِّهِ كَفُوراً معنى كون الشيطان كفورا لربه هو أن يستعمل بدنه في المعاصي و الإفساد في الأرض و الإضلال للناس و كذلك من رزقه الله مالا أو جاها فصرفه إلى غير مرضاة الله كان كفورا لنعمة الله و المقصود أن المبذرين موافقون للشياطين في الصفة و الفعل ثم الشيطان كفور بربه فلزم كون المبذر كفورا بربه.
Satans and the Satan was always ungrateful to his Lord [17:27] – meaning the Satan-la being ungrateful to his-la Lord-azwj. it is that he-la utilised his-la body in the disobedience, and the mischief in the earth, and straying the people, and like that is the one whom Allah-azwj Graces wealth or power, so he uses it in other than the pleasure of Allah-azwj, (so) he would be ungrateful for the bounties of Allah-azwj; and the purpose is that the miserly are compatible to the Satans-la in the characteristics and the deeds, then the Satan-la was ungrateful with his-la Lord-azwj, so it necessitate the miser to be ungrateful with his Lord-azwj.
إِنَّ الشَّيْطانَ يَنْزَغُ بَيْنَهُمْ أي يفسد بينهم و يغري بينهم إِنَّ الشَّيْطانَ كانَ لِلْإِنْسانِ عَدُوًّا مُبِيناً أي العداوة الحاصلة بين الشيطان و بين الإنسان عداوة قديمة.
Surely the Satan sows discord between them; – i.e., spoils between them and deceives between them – surely the Satan was always an open enemy to the human beings [17:53] – i.e., the enmity resulting between the Satan-la and the human being is an ancient enmity.
و قال البيضاوي في قوله لِمَنْ خَلَقْتَ طِيناً لمن خلقته من طين فنصب بنزع الخافض و يجوز أن يكون حالا من الراجع إلى الموصول أي خلقته و هو طين أو منه أي أ أسجد له و أصله طين
And Al Bayzawi said regarding His-azwj Words: to one You Created as clay?’ [17:61] – to the one-as You-azwj Created from clay. So he-la installed the discord by removing the debaser, and it is allowed that it would be a state from the referent to the connected, i.e., You-azwj Created him-as and he-as is clay, or from it, i.e., should I-la do Sajdah to him-as and his-as origin is clay?
و فيه على الوجوه إيماء بعلة الإنكار قالَ أَ رَأَيْتَكَ هذَا الَّذِي كَرَّمْتَ عَلَيَ الكاف لتأكيد الخطاب لا محل له من الإعراب و هذا مفعول أول و الذي صفته
And in it, based upon aspects, there is indication to the reason for the denial (refusal). ‘Do You See this one whom You have Honoured over me? [17:62]. The letter ‘Kaf’ is for emphasis of the address, there is no place for it from the expression, and this is the first object and the one I have described.
و المفعول الثاني محذوف لدلالة صلته عليه و المعنى أخبرني عن هذا الذي كرمته علي بأمري بالسجود له لم كرمته علي
And the second object is omitted to evidence it’s connection to it, and the meaning is, ‘Inform me-la about this one-as whom You-azwj have Honoured him-as over me-la by Commanding me-la with doing Sajdah to him-as, why did You-azwj Honour him-as over me-la?’
لَئِنْ أَخَّرْتَنِ إِلى يَوْمِ الْقِيامَةِ كلام مبتدأ و اللام موطئة للقسم و جوابه لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا أي لأستأصلنهم بالإغواء إلا قليلا لا أقدر أن أقاوم شكيمتهم من احتنك الجراد الأرض إذا جرد ما عليها أكلا مأخوذ من الحنك و إنما علم أن ذلك يتسهل له
If You were to Respite me to the Day of Judgement – an initiating speech, and (the letter) ‘Lam’ is for the vowing and its answer – I will destroy his offspring except a few’ [17:62] – i.e., I-la will uproot them with the deviation except a few I-la am not able upon standing for their grievances, from the locusts of the earth devouring, when they devout whatever food there is upon it, taking from the food, and rather he-la knew that is was permissible for him-la.
إما استنباطا من قول الملائكة أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها مع التقرير أو تفرسا من خلقه ذا وهم و شهوة و غضب
As for the deduction from words of the Angels: one who will make mischief therein [2:30], with the statement, or having seen from His-azwj creatures with whims, and lustful desires, and anger.
قالَ اذْهَبْ امض لما قصدته و هو طرد و تخلية بينه و بين ما سولته له نفسه فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزاؤُكُمْ جزاؤك و جزاؤهم فغلب المخاطب على الغائب و يمكن أن يكون الخطاب للتابعين على الالتفات جَزاءً مَوْفُوراً مكملا
He Said: “Go away! – accomplish what you-la are aiming to, and it is an expulsion and a vacating between him-la and what he-la had asked for himself-la – The ones from them who follow you, then Hell would be your Recompense, a full Recompense [17:63] – Recompense you and them. The Address overcomes upon the absentees, and it is possible that the Address is to the followers upon the paying heed – a full Recompense [17:63] – complete.
و قال الرازي يقال أفزه الخوف و استفزه أي أزعجه و استخفه و صوته دعاؤه إلى معصية الله.
And Al-Razi said, ‘It is said, ‘The fear panicked him and provoked him, i.e., he had underestimated him-la and his-la voice calling him to disobey Allah-azwj’.
و قيل أراد بصوتك الغناء و اللهو و اللعب و الأمر للتهديد
And it is said, the intent with ‘your-la voice’ is the music and the play and the sport, and the Command was for the threat.
وَ أَجْلِبْ عَلَيْهِمْ قال الفراء إنه من الجلبة و هي الصياح
and call against them [17:64] – Al Fara’a said, ‘It is from the noise, and it is the shouting’.
و قال الزجاج في فعل و أفعل أجلب على العدو إجلابا إذا جمع عليه الخيول
And Al-Zajaj said regarding a deed, ‘And the deed is to bring against the enemy, when the cavalry are gathered against him’.
و قال ابن السكيت يقال هم يَجْلِبُونَ عليه و يُجْلِبُونَ عليه بمعنى أي يعينون عليه
And Ibn Al-Sakeet said, ‘It is said, they are calling against him, in the meaning i.e., they are assisting against him’.
و عن ابن الأعرابي أجلب الرجل الرجل إذا توعده الشر و جمع عليه الجمع
And from Ibn A’raby, ‘Calling the man when you threaten him the evil and gather the crowd against him.
فالمعنى على قول الفراء صح عليهم بِخَيْلِكَ وَ رَجِلِكَ و على قول الزجاج أجمع عليهم كل ما تقدر من مكايدك فالباء زائدة و على قول ابن السكيت أعن عليهم و مفعول الإجلاب محذوف كأنه يستعين على إغوائهم بخيله و رجله و هذا يقرب من قول ابن الأعرابي
So, the meaning based upon the word of Al Fara’a is to shout against them – your cavalry and your infantry, [17:64], and based upon the word of Al-Zajaj would be to gather against them all what you are able from your means. So, the (letter) ‘Ba’ is additional. And based upon the word of Ibn Al-Sakeet is assist against them, and the object is the calling, it is omitted as if he-la assists upon deviating them by his-la cavalry and his-la infantry, and this is closest to the word of Ibn Al-A’araby.
و اختلفوا في تفسير الخيل و الرجل فروي عن ابن عباس أنه قال كل راكب أو راجل في معصية الله فهو من خيل إبليس و جنوده و يدخل فيه كل راكب و ماش في معصية الله فخيله و رجله كل من شاركه في الدعاء إلى المعصية و يحتمل أن يكون لإبليس جند من الشياطين بعضهم راكب و بعضهم راجل.
And they are differing regarding the interpretation of the cavalry and the infantry. It is reported from Ibn Abbas that he said, ‘Every rider or walker in the disobedience of Allah-azwj, he is from the cavalry of Iblees-la and his-la army and included in it is every rider and walker in the disobedience of Allah-azwj. His-la cavalry and his-la infantry is everyone who participates with him-la in the calling to the disobedience, and it is possible that he would be an army from the Satans-la for Iblees-la, some of them riding and some of them on foot’.
أو المراد منه ضرب المثل و هذا أقرب و الخيل يقع على الفرسان و على الأفراس و الرجل جمع راجل كالصحب و الركب
Or the intent from it would be a type of the proverb, and this is closest, and the (word) ‘cavalry’ occurs upon the horsemen, and the infantry is a plural of a footman, like the companions and the riders.
وَ شارِكْهُمْ فِي الْأَمْوالِ هي عبارة عن كل تصرف قبيح في المال سواء كان ذلك القبح بسبب أخذه من غير حقه أو وضعه في غير حقه و يدخل فيه الربا و الغصب و السرقة و المعاملات الفاسدة كذا قاله القاضي
and participate in their wealth [17:64] – it is an expression about every ugly dealing in the wealth. It is the same, whether that was ugly by a cause of his taking it from without his right, or placing it in other that its rightful place, and included in it is the usury, and the usurpation, and the theft, and mischievous dealings. Al-Qazi said this.
و قال عكرمة هي تبكيتهم آذان الأنعام.
And Ikrimah said, ‘It is their slitting ears of the cattle’.
و قيل هي أن جعلوا من أموالهم شيئا لغير الله كما قال تعالى فَقالُوا هذا لِلَّهِ بِزَعْمِهِمْ وَ هذا لِشُرَكائِنا و الأصوب ما قاله القاضي.
And it is said, ‘It is their making something from their wealth for other than Allah-azwj, like what the Exalted Said: and they are saying, ‘This is for Allah’, by their claim, ‘and this is for our associates’. [6:136].
و أما المشاركة في الأولاد فقالوا إنه الدعاء إلى الزنا أو أن يسموا أولادهم بعبد اللات و عبد العزى أو أن يرغبوا أولادهم في الأديان الباطلة أو إقدامهم على قتل الأولاد و وأدهم أو ترغيبهم في حفظ الأشعار المشتملة على الفحش أو ترغيبهم في القتل و القتال و الحرف الخبيثة الخسيسة.
And as for the association in the children, they said, ‘It is the calling to the adultery, or their naming their children as ‘Servant of Al Laat’, and ‘Servant of Al Uzza’, or their making their children desirous regarding the false religions, or their going ahead upon kill the children, and calling them or making them desirous in preserving the poetry based upon the immorality, or making them desirous regarding the killing, and the battles, and the wicked word, the vile.
و الضابط أن يقال إن كل تصرف من المرء في ولده على وجه يتأدى ذلك إلى ارتكاب منكر و قبيح فهو داخل فيه.
And the (general) rule is that it be said that every behaviour of a person in relation to his child in a manner that leads to the commission of an evil and reprehensible act is included in it.
قوله تعالى عز و جل وَ عِدْهُمْ اعلم أنه لما كان مقصود الشيطان الترغيب في الاعتقاد الباطل و العمل الباطل و التنفير عن اعتقاد الحق و عمل الحق و معلوم أن الترغيب في الشيء لا يمكن إلا بأن يقرر عنده أنه لا ضرر البتة في فعله و مع ذلك فإنه يفيد المنافع العظيمة
Words of the Exalted, Mighty and Majestic: and promise them!” [17:64] – Know that when the intended was the Satan-la, is the enticement regarding the false beliefs, and the false deeds, and then turning away from the true beliefs and true deeds, and the known is that the enticement regarding the thing is not possible unless there was determination with him that there is no harm in it anyway in his deed, and along with that it is beneficial with the mighty benefit.
و التنفير عن الشيء لا يمكن إلا بأن يقرر عنده أنه لا فائدة في فعله و مع ذلك فيفيد المضار العظيمة
And the turning away from the thing is not possible unless there is determination with him that there is no benefit in his deed, and along with that it would lead to mighty harm.
فإذا ثبت هذا فنقول إن الشيطان إذا دعا إلى المعصية فلا بد و أن يقرر أولا أنه لا مضرة في فعله البتة و ذلك لا يمكن إلا إذا قال لا معاد و لا جنة و لا نار و لا حياة بعد هذه الحياة
So, when this is proven, we say that the when the Satan-la calls to the disobedience, there is no escape, and that he would repeat that there is no harm in his deed anyway, and that is not possible unless when he says, ‘There is neither any Resurrection, nor Paradise, nor Fire, nor life after this life.
فبهذا الطريق يقرر عنده أنه لا مضرة البتة في فعل هذه المعاصي و إذا فرغ من هذا المقام قرر عنده أن هذا الفعل يفيد أنواعا من اللذة و السرور و لا حياة للإنسان إلا في هذه الدنيا فتفويتها غبن و خسران
So, in this way, he-la reiterates with him that there is no harm anyway in doing this disobedience, and when he-la is free from this place, he-la repeats with him that this deed would lead to a variety of the pleasures, and the cheerfulness, and there is no life for the human being except in this world, so you’re missing it would be stupidity and a loss.
و أما طريق التنفير عن الطاعة فهو أن قرر أولا عنده أنه لا فائدة فيه من وجهين. الأول أنه لا جنة و لا نار و لا ثواب و لا عقاب.
And as for the disinclination from the obedience, it is that at first, he-la would repeat with him that there is no benefit in it, is from two aspects. The first is that there is neither any Paradise, nor Fore, nor Rewards, nor Punishment.
و الثاني أن هذه العبادات لا فائدة فيها للعابد و لا للمعبود فكانت عبثا محضا و إذا فرغ من هذا المقام قال إنها يوجب التعب و المحنة و ذلك أعظم المضار فهذه مجامع تلبيس الشيطان فقوله وَ عِدْهُمْ يتناول كل هذه الأقسام.
And the second is that these (acts of) worship, there is no benefit in these for the worshipper, nor for the Worshipped One-azwj. Thus it is purely vain. And when he-la is free from this place, he-la says these obligate the fatigue and the effort, and that is very harmful. This is a summary of the deception of the Satan-la. So, his-la words, and promise them!” [17:64], deals with all these sections.
قال المفسرون وَ عِدْهُمْ بأنه لا جنة و لا نار أو بتسويف التوبة أو بشفاعة الأصنام عند الله أو بالأنساب الشريفة أو إيثار العاجل على الآجل.
The interpreters said, ‘and promise them!” [17:64], it is that there is neither Paradise, nor Fire, or the procrastinating (putting off) the repentance, or by intercession of the idols in the Presence of Allah-azwj, or with the noble altars, or the current effects over the future.
و بالجملة فهذه الأقسام كثيرة و كلها داخلة في الضبط الذي ذكرناه وَ ما يَعِدُهُمُ الشَّيْطانُ إِلَّا غُرُوراً لأنه إنما يدعو إلى أحد ثلاثة أمور قضاء الشهوة و إمضاء الغضب و طلب الرئاسة و الرفعة و لا يدعو البتة إلى معرفة الله و لا إلى خدمته
And in summary, these are many sections, and all of these are included in the settings which we mentioned – and the Satan does not promise them except to deceive [4:120], because he-la rather calls to one of the three matters – fulfill the desire, and carry out the anger, and seek the governance, and the rising higher in rank, and does not call in any way to recognise Allah-azwj nor to serving Him-azwj.
و تلك الأشياء الثلاثة معيوبة من وجوه كثيرة. أحدها أنها في الحقيقة ليست لذات بل هي خلاص عن الآلام.
And these three things are defecting in many aspects. One of these is that these in reality are not pleasures, but they are a salvation from the suffering.
و ثانيها أنها و إن كانت لذات و لكنها لذات خسيسة مشترك فيها بين الكلاب و الديدان و الخنافس.
And it’s second, and even those these are pleasures, but these are despicable pleasures, common among the dogs, and the worms, and the beetles.
و ثالثها أنها سريعة الذهاب و الانقضاء و الانقراض.
And it’s third is, these are quick in going away, and the lapsing, and the extinction.
و رابعها أنها لا تحصل إلا بعد متاعب كثيرة و مشاق عظيمة.
And it’s fourth is, they do not get results except after a lot of fatigue and mighty hardships.
و خامسها أن لذات البطن و الفرج لا يتم إلا بمزاولة رطوبات عفنة مستقذرة.
And it’s fifth is that pleasures of the belly and the private parts, cannot be completed except by ejecting a filthy, putrid moisture.
و سادسها أنها غير باقية بل يمنعها الموت و الهرم و الفقر و الحسرة على الفوت و الخوف من الموت فلما كانت هذه المطالب و إن كانت لذيذة بحسب الظاهر إلا أنها ممزوجة بهذه الآفات العظيمة و المخافات الجسيمة كانت الترغيب فيها تغريرا
And it’s sixth, there do not last, but are prevented by the death, and the old age, and the poverty, and the regret upon the missing out, and the fear from the death. So when all these objectives, and even though these were pleasurable in the apparent, these are only mixed with these mighty afflictions, and the grave fears. The enticement regarding these was a deception.
إِنَّ عِبادِي أي كلهم أو أهل الفضل و الإيمان منهم كما مر
Surely, (as for) My servants, [15:42] – i.e., all of them, or the people of merit and the Eman, just as has already passed.
وَ كَفى بِرَبِّكَ وَكِيلًا لما أمكن إبليس بأن يأتي بأقصى ما يقدر عليه في باب الوسوسة و كان ذلك سببا لحصول الخوف الشديد في قلب الإنسان قال وَ كَفى بِرَبِّكَ وَكِيلًا و معناه أن الشيطان و إن كان قادرا فالله أقدر منه و أرحم بعباده من الكل
and suffice with your Lord as a Protector [17:65], when Iblees-la is able to coming with the most of what he-la is able upon in the subject of the insinuation, and what was a cause for the fear resulting in the heart of the human being, He-azwj Said: and suffice with your Lord as a Protector [17:65], and it’s meaning is that the Satan-la, and even though he-la is able, Allah‑azwj is more Able than him-la and more Merciful with His-azwj servants on the whole.
فهو تعالى يدفع عنه كيد الشيطان و يعصمه من إضلاله و إغوائه و فيها دلالة على أن المعصوم من عصمة الله و أن الإنسان لا يمكنه أن يحترز بنفسه عن مواقع الضلال.
He-azwj the Exalted Repels the plots of Satan-la away from him and Fortifies him from his-la straying and deviating him, and there is evidence in it upon that the infallible is from the Protection of Allah-azwj, that that the human being, it is no possible for him to protect himself from the falling into the straying.
و قال في قوله تعالى إنه كانَ مِنَ الْجِنِ للناس في هذه المسألة أقوال الأول أنه من الملائكة و لا ينافي ذلك كونه من الجن و لهم فيه وجوه.
And he said regarding Words of the Exalted: He was from the Jinn, [18:50], ‘There are (various) words for the people regarding this issue. The first is that he-la is from the Angels and that does not negate his-la being from the Jinn, and there are aspects for them regarding it.
الأول أن قبيله من الملائكة يسمون بذلك بدليل قوله تعالى وَ جَعَلُوا بَيْنَهُ وَ بَيْنَ الْجِنَّةِ نَسَباً و قوله تعالى وَ جَعَلُوا لِلَّهِ شُرَكاءَ الْجِنَ
The first is that his-la tribe is from the Angels, being named with that, by the evidence of Words of the Exalted: And they are asserting a link between Him and the Jinn, [37:158]. And Words of the Exalted: And they are making the jinn as being associates of Allah, [6:100].
و الثاني أن الجن سمي جنا للاستتار فهم داخلون في الجنة.
And the second is that the Jinn are named as ‘Jinn’ due to the concealment, so they would be entering into the Paradise.
الثالث أنه كان خازن الجنة فنسب إلى الجنة كقولهم كوفي و بصري و عن سعيد بن جبير كان من الجانين الذين يعملون في الجنان جن من الملائكة يصوغون حلي أهل الجنة مذ خلقوا رواه القاضي في تفسيره عن هشام عن ابن جبير.
The third is that he-la was a keeper of the Paradise. The attribution to the Paradise is like their words, ‘Kufian’, and ‘Basran’, from Saeed Bin Jubeyr. He-la was from the gardeners working in the Gardens, a Jinn from the Angels, making ornaments for the people of Paradise since they had been Created – reported by Al-Qazi in his Tafseer, from Hisham, from Ibn Jubeyr.
و الثاني أنه من الجن الذين هم الشياطين و الذين خلقوا من النار و هو أبوهم.
And the third is he-la was from the Jinn, those who were the Satans-la, and those who had been Created from the Fire, and they were their fathers.
و الثالث قول من قال كان من الملائكة فمسخ و غير.
And the third is a word of the one who said, ‘He-la was from the Angels, so he-la was morphed and changed.
و قال البيضاوي كانَ مِنَ الْجِنِ حال بإضمار قد أو استئناف للتعليل كأنه قيل ما له لم يسجد فقيل كان من الجن فَفَسَقَ عَنْ أَمْرِ رَبِّهِ فخرج عن أمره بترك السجود و الفاء للتسبب و فيه دليل على أن الملك لا يعصي البتة و إنما عصى إبليس لأنه كان جنيا في أصله
And Al-Bayzawi said, ‘He was from the Jinn, [18:50] – He-la slandered himself-la or resumed for the reasoning. It is as if it was said, ‘What is the matter he-la did not do Sajdah to him-as?’ So, He-azwj Said: ‘He was from the Jinn, [18:50]. Thus he-la exited from His-azwj Command by neglecting the Sajdah, and the (letter) ‘Fa’ is for the cause, and there is evidence in it that the Angel does not disobey anyway, and rather Iblees-la disobeyed, because he-la was a Jinn in his-la origin.
أَ فَتَتَّخِذُونَهُ أ عقيب ما وجد منه تتخذونه و الهمزة للإنكار و التعجب وَ ذُرِّيَّتَهُ أولاده و أتباعه و سماهم ذريته مجازا أَوْلِياءَ مِنْ دُونِي فتستبدلونهم بي فتطيعونهم بدل طاعتي
Will you take him – is it subsequent to what is found from him-la that You-azwj are Taking him‑saww? And the (connotation) ‘Hamza’ is of the denial and the astonishment – and his offspring – his-la children, and his-la followers, and He-azwj Named them as his-la offspring metaphorically – as friends from besides Me – so you are replacing them-la with Me-azwj so they would be obeying them instead of obeying Me-azwj.
بِئْسَ لِلظَّالِمِينَ بَدَلًا من الله إبليس و ذريته
Evil is the replacement of the unjust ones [18:50] – from Allah-azwj to Iblees-la and his-la offspring.
ما أَشْهَدْتُهُمْ إلخ نفي إحضار إبليس و ذريته خَلْقَ السَّماواتِ وَ الْأَرْضِ و إحضار بعضهم خلق بعض ليدل على نفي الاعتضاد بهم في ذلك كما صرح به بقوله وَ ما كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً أي أعوانا ردا لاتخاذهم أولياء من دون الله شركاء له في العبادة فإن استحقاق العبادة من توابع الخالقية و الاشتراك فيه يستلزم الاشتراك فيها.
I did not Make them witness – etc. negating the presence of Iblees-la and his-la offspring – the Creation of the skies and the earth, – and some of them were present for evidencing upon the negation of the contradiction with them during that, like what is explicit with in His-azwj Words: and I would not Take the strayers for support [18:51] – i.e., as supporters in response for taking them as friends from besides Allah-azwj, as associates of His-azwj in the worship, for the deserving the worship is from the consequence of the morality, and the associating regarding Him-azwj necessitates the association in it.
و قيل الضمير للمشركين و المعنى ما أشهدتهم خلق ذلك و ما خصصتهم بعلوم لا يعرفها غيرهم حتى لو آمنوا تبعهم الناس كما يزعمون
And it is said, ‘The source is for the Polytheists, and the meaning is I-azwj did not Keep them as witnesses of the creation of that, and I-azwj did not Specialise them with knowledge others did not know, until if they had believed, the people followed them like what they are claiming.
فلا يلتفت إلى قولهم طمعا في نصرتهم للدين فإنه لا ينبغي لي أن أعتضد بالمضلين لديني
So do not turn to their words coveting their help for the religion, for it is not befitting for Me-azwj that I-azwj would Take the support for My-azwj religion.
و قال في قوله وَ ما أَنْسانِيهُ إلخ أي و ما أنساني ذكره إِلَّا الشَّيْطانُ فإن أَذْكُرَهُ بدل من الضمير و هو اعتذار عن نسيانه بشغل الشيطان له بوسواسه و لعله نسي ذلك لاستغراقه في الاستبصار و انجذاب شراشره إلى جناب القدس بما عراه من مشاهدة الآيات الباهرة و إنما نسبه إلى الشيطان هضما لنفسه أو لأن عدم احتمال القوة للجانبين و اشتغالها بأحدهما عن الآخر يعد من نقصان انتهى
And he said regarding His-azwj Words: And none made me forget mentioning it – etc. and nothing made me forget mentioning it – except the Satan, [18:63], for ‘mentioning it’ is instead of the proverb, and it is an excuse about his forgetting it due to the pre-occupation by the Satan-la insinuating to him, and perhaps he forgot that due to his immersing in the clairvoyance, and it’s sparks were attracted to a side of Holiness with what he-la had witnessed the dazzling signs, and rather His-azwj Attributing it to the Satan-la is for Himself-azwj, or because the impossibility of the power for the two sides, and pre-occupation of one of them from the other, is considered a deficiency’ – end.
قوله تعالى لا تَعْبُدِ الشَّيْطانَ أي لا تطعه في عبادة الآلهة ثم علل ذلك بأن الشيطان عاص لله و المطاوع للعاصي عاص
Words of the Exalted: Do not worship the Satan. [19:44] – i.e., do not obey him-la in worshipping (false) gods. Then, a reason of that is that the Satan-la is disobedient to Allah-azwj, and the obedience to the disobedient is a disobedience.
وَلِيًّا أي قرينا في اللعن أو العذاب تليه و يليك أو ثابتا في موالاته فإنه أكبر من العذاب كما أن رضوان الله أكبر من الثواب.
a friend [19:45] – i.e., a pair in the curse, or the Punishment following him-la and following you, or affirmed in his-la friendship, for it is greater than the Punishment just as the Pleasure of Allah-azwj is greater than the Rewards.
قوله وَ الشَّياطِينَ قال البيضاوي عطف أو مفعول معه لما روي أن الكفرة يحشرون مع قرنائهم من الشياطين الذين أغووهم كل مع شيطانه في سلسلة جِثِيًّا على ركبهم لما يدهمهم من هول المطلع أو لأنه من توابع التواقف للحساب.
His-azwj Words: and the Satans, [19:68] – Al-Bayzawi said, ‘Affection or object with it due to what is reported that the Kafirs would be Resurrection along with their pairs from the Satans-la, those who had deceived them, each with his Satan-la in chains – kneeling [19:68] – upon their knees when they were overwhelmed from the emerging horror, or because it is a function for the Reckoning.
أَنَّا أَرْسَلْنَا الشَّياطِينَ عَلَى الْكافِرِينَ قال الطبرسي أي خلينا بينهم و بين الشياطين إذا وسوسوا إليهم و دعوهم إلى الضلال حتى أغووهم و لم يحل بينهم و بينهم بالإلجاء و لا بالمنع و عبر عن ذلك بالإرسال على سبيل المجاز و التوسع
Do you not see that We have Sent the Satans upon the Kafirs, [19:83] – Al-Tabarsi said, ‘I.e., We-azwj would Vacate between them and the Satans-la when they insinuate to them and called them to the straying until they-la deviate them, and it did not release between them-la and them due to the exclusion or prohibition, and He-azwj Expressed about that with the Sending upon the way of the metaphor, and the expansion.
و قيل معناه سلطناهم عليهم و يكون في معنى التخلية أيضا تَؤُزُّهُمْ أَزًّا أي تزعجهم إزعاجا من الطاعة إلى المعصية عن ابن عباس.
And it’s meaning is their-la authority upon them, and it could be in the meaning of the vacating as well – inciting them by an incitement? [19:83] – i.e., incite them with an incitement from the obedience to the disobedience – by Ibn Abbas.
و قيل تغريهم إغراء بالشيء تقول امض في هذا الأمر حتى توقعهم في النار عن ابن جبير.
And it is said, ‘Deceived them with a deception with the thing by saying, ‘Go upon this matter’ until he-la makes them fall into the Fire’ – from Ibn Jubeyr.
قوله سبحانه وَ مِنَ الشَّياطِينِ مَنْ يَغُوصُونَ لَهُ قال الرازي المراد أنهم يغوصون له في البحار فيستخرجون الجواهر و يتجاوزون ذلك إلى الأعمال المهين و بناء المدن و القصور و اختراع الصنائع العجيبة كما قال يَعْمَلُونَ لَهُ ما يَشاءُ مِنْ مَحارِيبَ وَ تَماثِيلَ
Words of the Glorious: And from the Satans were ones who were diving for him [21:82] – Al-Razi said, ‘The intent is, they were diving for him-la in the oceans and extracting the jewels and were allowing that to the businesses and the professions, and building the cities and the castles, and invention of wonderful crafts, just as He-azwj Said: They were making for him whatever he so desired, from the prayer Niches, and figurines, [34:13].
و أما الصناعات فكاتخاذ الحمام و النورة و الطواحين و القوارير و الصابون و ليس في الظاهر إلا أنه سخرهم لكنه قد روي أنه تعالى سخر كفارهم دون المؤمنين و هو الأقرب من وجهين
And as for the making, like taking the bathhouse, and the waxing, and the mills, and the bottles, and the soap, and it isn’t in the apparent except that He-azwj had Subjugated them, but it has been reported that He-azwj the Exalted had Subjugated their Kafirs besides the Momineen, and it is the closest of the two aspects.
أحدهما إطلاق لفظ الشياطين و الثاني قوله وَ كُنَّا لَهُمْ حافِظِينَ فإن المؤمن إذا سخر في أمر لا يجب أن يحفظ لئلا يفسد و إنما يجب ذلك في الكافر.
One of them is link of the word ‘the Satans-la. And the second are His-azwj Words: and We were Protectors of theirs [21:82]. The Momin, when he is subjugated regarding a matter, it does not oblige that he be protected lest he gets corrupted, and rather that is obliged regarding the Kafir.
و في قوله وَ كُنَّا لَهُمْ حافِظِينَ وجوه أحدها أنه تعالى وكل بهم جمعا من الملائكة أو جمعا من مؤمني الجن.
And regarding His-azwj Words: and We were Protectors of theirs [21:82] – There are aspects. One of these is that He-azwj the Exalted Allocated a group from the Angels with them, or a group from the Momin Jinn.
و ثانيها سخرهم الله تعالى بأن حبب إليهم طاعته و خوفهم من مخالفته.
And it’s second is, Allah-azwj the Exalted Subjugated by Making His-azwj obedience beloved to them and Scared them from opposing Him-azwj.
و ثالثها قال ابن عباس يريد و سلطانه مقيم عليهم يفعل بهم ما يشاء.
And it’s third, Ibn Abbas said, ‘He-azwj Wants His-azwj Authority to be established upon them. He-azwj Does with them whatever He-azwj so Desires’.
فإن قيل و عن أي شيء كانوا محفظين قلنا فيه ثلاثة أوجه أحدها أنه تعالى كان يحفظهم عليه لئلا يذهبوا و يتركوا
If it is said, ‘And from which thing were they protected?’ We said, ‘There are three aspects regarding it. One of these that He-azwj the Exalted, protecting them was upon Him-azwj lest they go and neglect.
و ثانيها كان يحفظهم من أن يهيجوا أحدا في زمانه
And it’s second, He-azwj Protected them from anyone bothering them during his-saww time.
و ثالثها كان يحفظهم من أن يفسدوا ما عملوا و كان دأبهم أنهم يعملونه في النهار ثم يفسدونه في الليل و سأل الجبائي نفسه و قال كيف يتهيأ لهم هذه الأعمال و أجسامهم رقيقة لا يقدرون على عمل الثقيل و إنما يمكنهم الوسوسة
And it’s third, their protection was from them spoiling what they had done, and it was their norm, they were making it during the day, then spoiling it during the night. And Al Jabaie was asked himself and said, ‘How can they be prepared for these works and their bodies are delicate, not able upon the heavy work? And rather, they are able upon the insinuation (only)’.
و أجاب بأنه سبحانه كثف أجسامهم خاصة و قواهم و زادهم في عظمهم فيكون ذلك معجزة لسليمان ع فلما مات سليمان ع ردهم إلى الخلقة الأولى لأنه تعالى لو أبقاهم على الخلقة الثانية لصار شبهة على الناس و لو ادعى متنبئ النبوة و جعله دلالة لكان كمعجزات الرسل فلذلك ردهم إلى خلقهم الأولى.
And he answered by that He-azwj the Glorious Thickened their bodies especially and strengthened them and Increased them in their mightiness. So that happened to be a miracle for Suleyman-as. When Suleyman-as died, He-azwj Returned them to the former creation (physique), because the Exalted, if He-azwj had Let them remain upon the second creation (physique), it would have been doubtful upon the people, and if a Prophet-as claimed the Prophet-hood and make it to be evidence, it would be like miracles of the Rasools-as. Therefore, due to that, He-azwj Returned them to their former creation (physique).
و اعلم أن هذا الكلام ساقط من وجوه أحدها لم قلت إن الجن من الأجسام و لم لا يجوز وجود محدث ليس بمتحيز و لا قائم بالمتحيز و يكون الجن منهم.
And know that this speech falls from (various) aspects. One of these is, ‘Why do you say that the Jinn are from the bodies, and why is it not allowed the existence of an Occurer who isn’t partial nor stands with the partiality, and the Jinn happen to be from them?
فإن قلت لو كان الأمر كذلك لكان مثلا للباري تعالى. قلت هذا ضعيف لأن الاشتراك في اللوازم السلبية سلمنا أنه جسم لكن لم لا يجوز حصول القدرة على هذه الأعمال الشاقة في الجسم اللطيف و كلامه بناء على أن البنية شرط و ليس في يده إلا الاستقراء الضعيف
If you were to say, ‘If the matter was like that, it would be an example of the Exalted Evolver’, I said, ‘This is weak, because the ascription is the necessary negative attributes. We agree that he-la is a body, but why is it not allowed for the ability to result upon these hard words in the delicate body, and His-azwj Speech is built upon that the construction is conditions, and there is nothing in his hand except the weak induction.
سلمنا أنه لا بد من تكثيف أجسامهم لكن لم قلت إنه لا بد من ردها إلى الخلقة الأولى بعد موت سليمان ع و قوله لأنه يفضي إلى التلبيس
We agree that there is no escape from thickening their bodies, but why did you not say that there is no escape from returning these to the former creation (physique) after the death of Suleyman-as and his words lead to the confusion.
قلنا التلبيس غير لازم لأن المتنبئ إذا جعل ذلك معجزة لنفسه فللمدعو أن يقول لم لا يجوز أن يقال إن قوة أجسادهم كانت معجزة لنبي آخر قبلك و مع قيام هذا الاحتمال لا يتمكن المتنبئ من الاستدلال به.
We say the confusion is not necessary because the Prophet-saww when he-saww made that as a miracle for himself-saww. So it is for the claimant that he says, ‘Why is it not allowed that it be said that the strength of their bodies were a miracle for another Prophet-saww before you, and along with the establishment of this possibility, the Prophet-saww is not possible from evidencing with it’.
و قال البيضاوي وَ يَتَّبِعُ في المجادلة أو في عامة أحواله كُلَّ شَيْطانٍ مَرِيدٍ متجرد للفساد و أصله العري
And Al Bayzawi said, ‘and follows – in the quarrel, or in generality of his situations – every rebellious Satan [22:3] – open for the mischief, and his origin is the bareness.
كُتِبَ عَلَيْهِ على الشيطان مَنْ تَوَلَّاهُ تبعه و الضمير للشأن فَأَنَّهُ يُضِلُّهُ خبر لمن أو جواب له و المعنى كتب عليه إضلال من تولاه لأنه جبل عليه وَ يَهْدِيهِ إِلى عَذابِ السَّعِيرِ بالحمل على ما يؤدي إليه.
It is Decreed against him – upon the Satan-la – that the one who befriends him, – follows him-la, and the source for the occupation – so he would stray him – news for the one, or an answer to him, and the meaning is, it is Decreed upon him straying the one who befriends him-la, because he-la is mounted upon it – and guide him to the Punishment of the Blazing Fire [22:4] – with the bearing upon what he-la leads to.
و قال في قوله فِي أُمْنِيَّتِهِ في تشهيه بما يوجب اشتغاله بالدنيا كَمَا قَالَ ص وَ إِنَّهُ لَيُغَانُ عَلَى قَلْبِي فَأَسْتَغْفِرُ اللَّهَ فِي الْيَوْمِ سَبْعِينَ مَرَّةً.
And he said regarding His-azwj Words: in his desire. [22:52] – in making him to be desirous with what obliges his pre-occupation with the world, like what he-saww said: ‘He-la layers upon my-saww heart, so I-saww seek Forgiveness of Allah-azwj seventy times during the day’’.
فَيَنْسَخُ اللَّهُ ما يُلْقِي الشَّيْطانُ فيبطله و يذهب به بعصمته عن الركون و الإرشاد إلى ما يزيحه ثُمَّ يُحْكِمُ اللَّهُ آياتِهِ ثم يثبت آياته الداعية إلى الاستغراق في أمر الآخرة وَ اللَّهُ عَلِيمٌ بأحوال الناس حَكِيمٌ فيما يفعله بهم
But Allah Abrogated whatever the Satan casted, – So He-azwj Nullified it and Took away his-la infallibility from the inclining and the guidance to what ousted him-la – then Allah Empowered His Signs, – Then He-azwj Affirmed His-azwj Signs, calling to immersing in the matters of the Hereafter – and Allah is Knowing [22:52], regarding what he-la does with them.
لِيَجْعَلَ ما يُلْقِي الشَّيْطانُ علة لتمكين الشيطان منه لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ شك و نفاق وَ الْقاسِيَةِ قُلُوبُهُمْ المشركين.
So He Made what the Satan casted – as a reason of Satan-la to be enabled from him – for those in whose hearts was a disease, – doubt and hypocrisy – and their hearts were hard [22:53] – of the Polytheists.
أقول قد مضت الأقوال في نزول الآية في المجلد السادس.
I (Majlisi), ‘The words have already passed regarding the descent of the Verse in the sixth volume’.
مِنْ هَمَزاتِ الشَّياطِينِ أي وساوسهم أَنْ يَحْضُرُونِ أن يحوموا حولي في شيء من الأحوال
from the suggestions of the Satans [23:97] – i.e., their-la insinuations – from their presence [23:98] – their-la hovering around me in some of the situations.
فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ أي الآلهة و عبدتهم و الكبكبة تكرير الكب معناه أنه ألقي في النار ينكب مرة بعد أخرى حتى يستقر في قعرها وَ جُنُودُ إِبْلِيسَ متبعوه من عصاة الثقلين أو شياطينه
So they would be flung into it, they, and the straying ones [26:94] – i.e., (false) gods and their worshippers, and the ‘flinging’ is a repetition of the (word) ‘fling’. It’s meaning is that He-azwj would Throw him-la into the Fire on his knees, time and again, until he settles in its bottom – And armies of Iblees altogether [26:95] – his-la followers, from the disobedient ones of the Jinn and human, or his-la Satans-la.
وَ ما تَنَزَّلَتْ بِهِ الشَّياطِينُ كما زعمت المشركون أنه من قبيل ما يلقي الشيطان إلى الكهنة
And the Satans did not descend with it [26:210] – just as the Polytheists claimed that it is from the direction of what the Satan-la had cast to the fortune-tellers.
وَ ما يَنْبَغِي لَهُمْ و ما يصلح لهم أن ينزلوا به وَ ما يَسْتَطِيعُونَ و ما يقدرون إِنَّهُمْ عَنِ السَّمْعِ لكلام الملائكة لَمَعْزُولُونَ أي مصرفون عن استماع القرآن من السماء قد حيل بينهم و بين السمع بالملائكة و الشهب.
And is not befitting for them, – and it is not correct for them that they should be descending with it (Quran) – and they had no capacity (for it) [26:211] – and are not able. They were banished from the listening [26:212] to the speech of the Angels, i.e., turned away from listening to the Quran from the sky. A barrier had been struck between them and listening to the Angels, and the meteors.
قيل و ذلك لأنه مشروط بمشاركة في صفات الذات و قبول فيضان الحق و نفوسهم حينئذ ظلمانية شريرة ثم لما بين سبحانه أن القرآن لا يصح أن يكون مما تنزلت به الشياطين أكد ذلك ببيان من تنزلت عليه
It is said, ‘And that is because it is conditional with participation in the Attributes of the Self, and accepting the flow of the truth, and on that day their-la souls were unjust, evil. Then, when the Glorious Explained that the Quran, it is not correct that it would be from what the Satans-la had descended with, this emphasised the one-saww whom it had been Revealed upon.
فقال هَلْ أُنَبِّئُكُمْ إلى قوله عَلى كُلِّ أَفَّاكٍ أَثِيمٍ أي كذاب شديد الإثم يُلْقُونَ السَّمْعَ وَ أَكْثَرُهُمْ كاذِبُونَ أي الأفاكون يلقون السمع إلى الشياطين فيتلقون منهم ظنونا و أمارات لنقصان علمهم فيضمون إليها على حسب تخيلاتهم أشياء لا يطابق كذا قيل.
He-azwj Said: Shall I inform you [26:221] – up to His-azwj Words – every sinful liar [26:222] – i.e., a liar of severe sins – Inclining the hearing, and most of them are liars [26:223] – i.e., and liars are casting the hearing to the Satans-la, and they-la are receiving from them, conjectures and signs due to the deficiency of their knowledge, so they are including things to these based upon a reckoning of their imaginations, not compatible to what had been said.
وَ فِي الْكَافِي، فِي خَبَرٍ طَوِيلٍ عَنِ الْبَاقِرِ ع قَالَ: لَيْسَ مِنْ يَوْمٍ وَ لَيْلَةٍ إِلَّا وَ جَمِيعُ الْجِنِّ وَ الشَّيَاطِينِ تَزُورُ أَئِمَّةَ الضَّلَالِ وَ يَزُورُ أَئِمَّةَ الْهُدَى عَدَدُهُمْ مِنَ الْمَلَائِكَةِ حَتَّى إِذَا أَتَتْ لَيْلَةُ الْقَدْرِ فَهَبَطَ فِيهَا مِنَ الْمَلَائِكَةِ إِلَى أُولِي الْأَمْرِ خَلَقَ اللَّهُ أَوْ قَالَ قَيَّضَ اللَّهُ مِنَ الشَّيَاطِينِ بِعَدَدِهِمْ
And in (the book) ‘Al-Kafi’, in a lengthy Hadeeth from Al-Baqir-asws having said: ‘There isn’t any day and night except and the Jinn and the Satans-la gather visiting the imams (leaders) of the straying, and their number from the Angels are visiting Imams-asws of guidance until when the Laylat Al-Qadr comes, there descend from the Angels Created by Allah-azwj to Master-asws of the Command’, or he-asws said: ‘Allah-azwj Decrees from the Satans-la of their number.
ثُمَّ زَارُوا وَلِيَّ الضَّلَالَةِ فَأَتَوْهُ بِالْإِفْكِ وَ الْكَذِبِ حَتَّى لَعَلَّهُ يُصْبِحُ فَيَقُولُ رَأَيْتُ كَذَا وَ كَذَا فَلَوْ سَأَلَ وَلِيَّ الْأَمْرِ عَنْ ذَلِكَ لَقَالَ رَأَيْتَ شَيْطَاناً أَخْبَرَكَ بِكَذَا وَ كَذَا حَتَّى يُفَسِّرَ لَهُ تَفْسِيراً وَ يُعْلِمَهُ الضَّلَالَةَ الَّتِي هُوَ عَلَيْهَا.
Then they visit a guardian of the straying. They come to him-la with the fabrications and the lies until perhaps morning. He-la says, ‘I-la saw such and such’. If a Master of the Command were to be asked about that, he-asws would say: ‘I-asws saw Satan-la informing you with such and such’, until he-asws would interpret for him and left him know of the straying which he was upon’’.
وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ صدق في ظنه و هو قوله لَأُضِلَّنَّهُمْ و لَأُغْوِيَنَّهُمْ و قرئ بالتشديد أي حققه إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ أي إلا فريقا هم المؤمنون لم يتبعوه و تقليلهم بالإضافة إلى الكفار أو إلا فريقا من فرق المؤمنين لم يتبعوه في العصيان و هم المخلصون
And Iblees did ratify his conjecture upon them, [34:20] – ratify in his-la conjecture and it is his-la word, ‘And I will stray them [4:119], and I will mislead them [15:39], and it is to be read with the emphasis (Tashdeed), i.e., its reality – except a group from the Momineen [34:20] – i.e., except a group, they were the Momineen. They did not follow him-la, and their few numbers with the addition to the Kafirs, or except a group from the groups of the Momineen did not follow him-la in the disobedience, and they are the sincere ones.
مِنْ سُلْطانٍ أي من تسلط و استيلاء إِلَّا لِنَعْلَمَ إلخ أي إلا ليتعلق علمنا بذلك تعلقا يترتب عليه الجزاء أو ليتميز المؤمن من الشاك و المراد من حصول العلم حصول متعلقه مبالغة.
no authority – i.e., domination and seizure – except for Us to Know [34:21] – etc. i.e., unless our knowledge of that is related to it in a way that entails a penalty, or so that the Momin is distinguished from doubt, and what is meant by the attainment of knowledge is an exaggeration.
وَ فِي الْكَافِي، عَنِ الْبَاقِرِ ع قَالَ: كَانَ تَأْوِيلُ هَذِهِ الْآيَةِ لَمَّا قُبِضَ رَسُولُ اللَّهِ ص وَ الظَّنُّ مِنْ إِبْلِيسَ حِينَ قَالُوا لِرَسُولِ اللَّهِ ص إِنَّهُ يَنْطِقُ عَنِ الْهَوَى فَظَنَّ بِهِمْ إِبْلِيسُ ظَنّاً فَصَدَّقُوا ظَنَّهُ.
And in (the book) ‘Al-Kafi’ – from Al-Baqir-asws having said: ‘The explanation of this Verse was, when Rasool-Allah-saww passed away and the conjecture from the Iblees-la was for a time, they said for Rasool-Allah-saww, ‘He-saww spoke from the whims’. So Iblees-la conjecture a conjecture, and they ratified his-la conjecture’.
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنِ الصَّادِقِ ع قَالَ: لَمَّا أَمَرَ اللَّهُ نَبِيَّهُ ص أَنْ يَنْصِبَ أَمِيرَ الْمُؤْمِنِينَ ع لِلنَّاسِ فِي قَوْلِهِ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ فِي عَلِيٍّ بِغَدِيرِ خُمٍّ قَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ
And in Tafseer of Ali Bin Ibrahim – from Al Sadiq-asws having said: ‘When Allah-azwj Commanded His-azwj Prophet-saww to nominate Amir Al Momineen-asws for the people in His-azwj Words: O you Rasool! Deliver what has been Revealed unto you from your Lord; [5:67] regarding Ali-asws at Ghadeer Khumm. He-saww said: ‘One whose Master I-saww was, so Ali-asws is his Master-asws!’
فَجَاءَتِ الْأَبَالِسَةُ إِلَى إِبْلِيسَ الْأَكْبَرِ وَ حَثَوُا التُّرَابَ عَلَى رُءُوسِهِمْ فَقَالَ لَهُمْ إِبْلِيسُ مَا لَكُمْ قَالُوا إِنَّ هَذَا الرَّجُلَ قَدْ عَقَدَ الْيَوْمَ عُقْدَةً لَا يَحُلُّهَا شَيْءٌ إِلَى يَوْمِ الْقِيَامَةِ
The Satans-la came to the great Iblees-la and they poured the dust upon their-la heads. Iblees‑la said to them-la, ‘What is the matter with you-la all?’ They-la said, ‘This man-saww has tied such a knot today, nothing can untie it up to the Day of Qiyamah!’
فَقَالَ لَهُمْ إِبْلِيسُ كَلَّا إِنَّ الَّذِينَ حَوْلَهُ قَدْ وَعَدُونِي فِيهِ عِدَةً لَنْ يُخْلِفُونِي
Iblees-la said to them-la, ‘Never! The ones around him-saww have promised me-la a promise regarding him-asws. They will never oppose me-la!’
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى رَسُولِهِ وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ الْآيَةَ.
Allah-azwj Mighty and Majestic Revealed unto His-azwj Rasool-saww: And Iblees did ratify his conjecture upon them, [34:20] – the Verse.
إِنَّ الشَّيْطانَ لَكُمْ عَدُوٌّ عداوة عامة قديمة فَاتَّخِذُوهُ عَدُوًّا في عقائدكم و أفعالكم و كونوا على حذر منه في مجامع أحوالكم إِنَّما يَدْعُوا إلخ تقدير لعداوته و بيان لغرضه.
Surely, the Satan is an enemy to you all, – general ancient enmity – so take him as an enemy– in your beliefs and your deeds and be upon a cautiousness from him-la in all of your affairs – But rather, he calls [35:6] – etc., an estimate of his-la enmity and an explanation of his-la purpose.
أَ لَمْ أَعْهَدْ إِلَيْكُمْ يا بَنِي آدَمَ أَنْ لا تَعْبُدُوا الشَّيْطانَ هو من جملة ما يقال لهم يوم القيامة تقريعا و إلزاما للحجة و عهده إليهم ما نصب لهم من الدلائل العقلية و السمعية الآمرة بعبادته الزاجرة عن عبادة غيره و جعلها عبادة الشيطان لأنه الآمر بها المزين لها.
Did I not Covenant to you, O children of Adam, that you will not be worshipping the Satan? He is your open enemy to you all! [36:60] – it is from a summary of what He-azwj shall say to them on the Day of Qiyamah, Censuring and necessitating the argument, and His-azwj Pact to them what intellect evidence He-azwj had Established for them and Making them hear the Command of worshipping Him-azwj, the Rebuke from worshipping others and making it a worship of the Satan-la because he-la had instructed with it being the decorator of it.
إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ تعليل للمنع عن عبادته بالطاعة فيما يحملهم عليه وَ أَنِ اعْبُدُونِي عطف على أن لا تعبدوا هذا صِراطٌ مُسْتَقِيمٌ إشارة إلى ما عهد إليهم أو إلى عبادته بالطاعة فيما يحملهم عليه و الجملة استئناف لبيان المقتضي للعهد
He is your open enemy to you all! [36:60] – a justification of Forbidding from worshipping him-la by the obedience in whatever he-la carries them upon – And worship Me, – tilting upon worshipping – this is the Straight Path [36:61] – an indication to what Pact He-azwj had Made to them, or to worship him-la with the obedience in what he-la carries them upon, and the summary is a resumption of the explanation, demanding for the pact.
وَ لَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّا كَثِيراً رجوع إلى بيان معاداة الشيطان مع ظهور عداوته و وضوح إضلاله لمن له أدنى عقل و رأي و الجبل الخلق.
And he has strayed a numerous multitude from you, [36:62] – a return to explanation of enmity of the Satan-la along with the manifestation of his-la enmity, and clarification of his-la straying the ones having low intellect and view; and the (word) ‘Jibilan’, are the people.
قوله سبحانه وَ حِفْظاً مِنْ كُلِّ شَيْطانٍ مارِدٍ قال البيضاوي حِفْظاً منصوب بإضمار فعله أو العطف على زينة باعتبار المعنى كأنه قال إنا خلقنا الكواكب زينة للسماء و حفظا من كل شيطان مارد خارج عن الطاعة برمي الشهب.
Words of the Glorious: And a protection from every rebellious Satan [37:7] – Al Bayzawi said, ‘a protection, installed with His-azwj Deed, or the Inclining upon adornment by an expression. The meaning is, as if He-azwj Said: ‘We-azwj Created the stars as an adornment for the sky and a protection from every rebellious Satan-la, outside from the obedience, by pelting the meteors.
قال الرازي قال ابن عباس يريد حفظ السماء بالكواكب من كل شيطان تمرد على الله
Al-Razi said, ‘Ibn Abbas said, ‘He-azwj Intended protection of the sy with the stars, from every Satan-la rebelling against Allah-azwj’.
قال المفسرون الشياطين يصعدون إلى قرب السماء فربما سمعوا كلام الملائكة و عرفوا به ما سيكون من الغيوب و كانوا يخبرون به ضعفاءهم و يوهمونهم أنهم يعلمون الغيب فمنعهم الله تعالى عن الصعود إلى قرب السماء بهذه الشهب فإنه تعالى يرميهم بها فيحرقهم بها.
The interpreters said, ‘The Satans-la (were) ascending to nearby the sky. Sometimes they hear the talk of the Angels, and by it they-la would recognise what would be happening from the hidden matters, and they-la were informing their-la weak ones and deluding them that they-la knew the hidden matters. So Allah-azwj the Exalted Prevented them from the ascending to nearby the sky by these meteors, for the Exalted Pelts them-la with these and burns them-la by it.
و بقي هاهنا سؤالات الأول هذه الشهب هل هي من الكواكب التي زين الله السماء بها أم لا و الأول باطل لأن هذه الشهب تبطل و تضمحل فلو كانت هذه الشهب تلك الكواكب الحقيقية لوجب أن يظهر نقصان كثير في أعداد كواكب السماء و معلوم أن هذا المعنى لم يوجد البتة و أيضا فجعلها رجوما للشياطين مما يوجب النقصان في زينة السماء فكان الجمع بين هذين المقصودين كالمتناقض.
And questions remain over here. The first is, ‘These meteors, are these from the stars which Allah-azwj has Adorned the sky with, or not?’ And the first is false because these meteors are idle and decay. If these meteors were those stars in reality, it would oblige that a lot of reduction would have appeared in the number of stars of the sky, and the known is that this meaning is not found anyway; and as well, He-azwj had Made these as missiles for the Satans-la from what obligates the reduction in the adornment of the sky. So, the gathering between these two purposes is like the contraction.
و أما القسم الثاني و هو أن يقال هذه الشهب جنس آخر غير الكواكب المركوزة في الفلك فهذا أيضا مشكل لأنه تعالى قال في سورة تبارك وَ لَقَدْ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ وَ جَعَلْناها رُجُوماً لِلشَّياطِينِ و الضمير عائد إلى المصابيح.
And as for the second type, and it is that it is said, ‘These meteors are of another genus, other than the stars positioned in the orbits’. So this as well, is problematic, because He-azwj the Exalted Said in Surah Tabarak (Al Mulk): And We have Adorned the sky of the world with lamps, and We Made these to be missiles for (pelting) the Satans, [67:5], and the pronoun reverts to the lamps’.
و الجواب أن هذه الشهب غير تلك الثواقب الباقية
And the answer is that these meteors are other than those remaining piercers.
و أما قوله وَ لَقَدْ زَيَّنَّا إلخ فنقول كل منير يحصل في الجو العالي فهو مصباح لأهل الأرض إلا أن تلك المصابيح منها باقية على وجه الدهر آمنة من التغير و الفساد و منها ما لا يكون كذلك و هي هذه الشهب التي يحدثها الله تعالى و يجعلها رجوما للشياطين.
And as for His-azwj Words: And We have Adorned [67:5] etc., we say, ‘Every radiance resulting in the high atmosphere, it is a lamp for people of the earth, except if these lamps, from these (some) remain upon an aspect of time, safe from the alterations and the spoiling, and from these is what does not happen to be like that, and these are these meteors which Allah-azwj the Exalted Narrated and Made these as missiles for the Satans-la.
الثاني كيف يجوز أن يذهب الشياطين إلى السماء حيث يعلمون بالتجربة أن الشهب تحرقهم و لا يصلون إلى مقصودهم البتة و هل يمكن أن يصدر مثل هذا الفعل عن عاقل فكيف من الشياطين الذين لهم مزية في معرفة الحيل الدقيقة
The second, how can it be allowed that the Satans-la would go to the sky where they would come to know by the experience that the meteors would burn them, and they will not be arriving to their aims anyway? And is it possible that the like of this deed would emanate from an intellectual? How can it be from the Satans-la, those there advantage for them in recognising the intricate tricks?’
و الجواب أن حصول هذه الحالة ليس له موضع معين و إلا لم يذهبوا إليه و إنما يمنعون من المصير إلى مواضع الملائكة و مواضعها مختلفة فربما أن صاروا إلى موضع تصيبهم الشهب و ربما صاروا إلى غيره و لا يصادفون الملائكة فلا تصيبهم الشهب
And the answer is that the occurrence of these situations, there isn’t a specific place for it, or else they-la would not be going to it, and rather they-la were Prevented from coming to places of the Angels, and their places are different. So sometimes they would come to a place the meteors would hit them, and sometimes they would come to somewhere else, and they would not come across the Angels, so the meteors would not hit them.
فلما هلكوا في بعض الأوقات و سلموا في بعضها جاز أن يصيروا إلى مواضع يغلب على ظنونهم أنه لا تصيبهم الشهب فيها كما يجوز فيمن يسلك البحر أن يسلكه في موضع يغلب على ظنه حصول النجاة هذا ما ذكره الجبائي في تفسيره.
When they were destroyed in some of the timings and the submitted in some of these, it is allowed that they would come to places (in which), their thinking would prevail that the meteors would not hit them in these, like what is allowed regarding the one who sails the sea that sailing it in a place, it would prevail upon his thinking that salvation would be achieved’ – This is what Al Jabaie mentioned in his Tafseer.
و لقائل أن يقول إنهم إذا صعدوا فإما أن يصلوا إلى مواضع الملائكة أو إلى غير ذلك الموضع فإن وصلوا إلى مواضع الملائكة احترقوا و إن وصلوا إلى غيرها لم يفوزوا بمقصود أصلا فبعد هذه التجزئة وجب أن يمتنعوا عن هذا العمل.
And for a speaker saying, ‘When they-la ascend, either they-la arrive to places of the Angels or to other than that place. If they-la arrive to places of the Angels, they-la are burnt, and if they-la arrive to somewhere else, they-la are not successful with the original purpose. So after this division, it obliges that they be prevented from this deed.
و الأقرب في الجواب أن نقول هذه الواقعة إنما تتفق في الندرة فلعلها لم يشتهر بين الشياطين.
And the closest in the answer is that we say, ‘These events, rather are consistence in their rarity, so perhaps it is not well-known between the Satans-la’.
الثالث قالوا دلت التواريخ المتواترة على أن حدوث الشهب كان حاصلا قبل مجيء النبي ص و لذلك فإن الحكماء الذين كانوا موجودين قبل مجيء النبي ص بزمان طويل ذكروا ذلك و تكلموا في سبب حدوثه.
The third is, they said, ‘The histories continuously indicate upon that the occurrence of the meteors were resulting before coming of the Prophet-saww, and for that (reason), the wise ones who were existing a long time before coming of the Prophet-saww mentioned that, and they spoke regarding the cause of its occurrence’.
و أجاب القاضي بأن الأقرب أن هذه الحالة كانت موجودة قبل النبي لكنها كثرت في زمانه ص فصار بسبب الكثرة معجزا انتهى.
And Al Qazy answered with the closest, ‘These situations were existing before the Prophet-saww, but these were frequent during his-saww time, so the cause of the frequency became a miracle’ – end.
و أقول يمكن أن يقال في الجواب عن السؤال الأول أما أولا فبأنه على تقدير كون المراد بالمصابيح الكواكب نمنع عدم التغير في أعدادها لأن جميعها غير مرصودة لا سيما على القول بأن المجرة مركبة من الكواكب الصغيرة.
And I (Majlisi) am saying, ‘It is possible that it be said in the answer of the first question, ‘As for the first, it is estimated that the intent with the ‘lamps’ are the stars (planets). We-azwj Prevent the changing in their numbers because the entirety of these are not observed especially based upon the word that the galaxy comprises of small planets’.
و أما ثانيا فبأن يقال يجوز أن يخلق الله تعالى في موضع الكوكب الذي يرمى به الشياطين كوكبا آخر فلا يحس بزواله.
As for second, it is said, ‘It is allowed that Allah-azwj the Exalted would Create in place of the planets (meteors) which He-azwj Pelts the Satans-la with, another planet (meteor), so it’s loss would not be felt.
و أما ثالثا فبأن يقال لعله ينفصل من الكوكب جسم يحرق الشياطين و يهلكهم مع بقاء الكوكب كما ينفصل عن النار شعل محرقة مع بقائها و الشهاب في الأصل شعلة نار ساطعة و منه قوله تعالى آتِيكُمْ بِشِهابٍ قَبَسٍ
And as for third, it can be said that perhaps a body (part) breaks off from the planet, burning the Satan-la and destroying them along with the planet remaining (not getting destroyed), just as a flame distances from the fire, burning, along with its (fire’s) remaining, and the meteor in the origin is a flame of shining fire; and from it are Words of the Exalted: Perhaps I will come to you with a [20:10].
و أما السؤال الثاني فأجاب الشيخ رحمه الله في التبيان عنه بأنهم ربما جوزوا أن يصادفوا موضعا يصعدون منه ليس فيه ملك يرميهم بالشهب أو اعتقدوا أن ذلك غير صحيح و لم يصدقوا من أخبرهم أنهم رموا حين أرادوا الصعود.
And as for the second question, the Sheykh, may Allah-azwj have Mercy on him, answered about it in (the book) ‘Al Tibyan’, ‘Sometimes they-la would be allowed to come across a place they-la are ascending to, there wouldn’t by an Angels in it to pelt them-la with the meteors, or they-la would believe that is not correct and they-la would not be truthful to the one they inform that they-la had been pelted when they-la intended the ascent.
و قيل في الجواب إذا جاء القضاء عمي البصر فإذا قضى الله على شيطان بالحرق قبض الله من نفسه ما يبعثه على الإقدام على الهلكة و ربما غفل عن التجربة لشدة حرصه على درك المقصود
And it is said in the answer, ‘When the Decree comes, the sight is blinded. So when Allah-azwj decrees upon a Satan-la with the burning, Allah-azwj Determines from Himself-azwj what would dispatch him-la upon proceeding to the destruction, and sometimes he-la would be heedless from the burning due to the severity of his-la eagerness upon realising the purpose.
و قد يقال في الجواب عن الثالث بأن ما حدث بولادته ص و بعثه هو طرد الشياطين بالشهب الثواقب لا وجودها مع أن طائفة زعموا أن هذه الشهب ما كانت موجودة قبل البعث
And it may be said in the answer about the third that what occurred at his-saww birth and his-saww Sending (declaration of Prophet-hood), is repelling the Satans-la with the piercing meteors, not their existence, along with that a party claimed that these meteors did not exist before the declaration of Prophet-hood.
و رووه عن ابن عباس و أبي بن كعب قالوا لم يرم بنجم منذ رفع عيسى ابن مريم ع حتى بعث رسول الله ص فرمي بها فرأت قريش أمرا ما رأوه قبل ذلك فجعلوا يسيبون أنعامهم و يعتقون رقابهم يظنون إبان الفناء
And they reported from Ibn Abbas and Abay Bin Ka’ab. They said, ‘They-la were not pelted by stars since Isa Ibn Maryam-as was Raised, until declaration of Prophet-hood of Rasool-Allah-saww, so they-la were pelted by these. Qureysh saw a matter what they had not seen before that, so they went on to let go their cattle and they freed their necks, thinking about the annihilation.
فبلغ ذلك بعض أكابرهم فقال لم فعلتم ذلك فقالوا رمي بالنجوم فرأينا تتهافت في السماء فقال اصبروا فإن تكن نجوم معروفة فهو وقت فناء الدنيا و إن كانت نجوم لا تعرف فهو أمر حدث فنظروا فإذا هي لا تعرف فأخبروه فقال في الأمر مهلة و هذا عند ظهور نبي
That reached one of the elders. He said, ‘Why did you do that?’ They said, ‘A star has been thrown, and we saw panic in the sky’. He said, ‘Be patient, for if it happens to be a well-known star, it is the time of annihilation of the world, and if it was an unknown star, it is a new occurrence of a matter’. They looked, and behold, it was unknown. So they informed him. He said, ‘There is a respite in the matter, and this (happens) at the appearance of a Prophet-as’.
فما مكثوا إلا يسيرا حتى قدم أبو سفيان على أخواله و أخبر أولئك الأقوام أنه ظهر محمد بن عبد الله ص و يدعي أنه نبي مرسل و هؤلاء زعموا أن كتب الأوائل قد توالت عليها التحريفات فلعل المتأخرين ألحقوا هذه المسألة بها طعنا منهم في هذه المعجزة و كذا الأشعار المنسوبة إلى أهل الجاهلية لعلها مختلقة عليهم لذلك.
They did not remain except a little until Abu Sufyan arrived to his uncles and informed those people that Muhammad-saww son-saww of Abdullah-as had appeared and he-saww claims that he-saww is a Sent Prophet-saww, and they are claiming that the earlier Books, the alteration have occurred upon these. Perhaps the latter ones attached this issue with it as a taunt from them regarding this miracle, and like that are the poems attributed to the people of the pre-Islamic period. Perhaps they fabricated upon them due to that’.
قوله تعالى لا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلى قال البيضاوي كلام مبتدأ لبيان حالهم بعد ما حفظ السماء عنهم و لا يجوز جعله صفة ل كُلِّ شَيْطانٍ فإنه يقتضي أن يكون الحفظ من شياطين لا يسمعون
Words of the Exalted: They cannot listen to the exalted assembly [37:8] – Al Bayzawi said, ‘A Speech initiating to explain their-la state after having Protected the sky from them-la, and it is not allowed to make it an attribute for every Satan-la for it required that there be memorisation from Satans-la who did not hear.
و الضمير لكل باعتبار المعنى و تعدية السماع بإلى لتضمنه معنى الإصغاء مبالغة لنفيه و تهويلا لما يمنعهم و يدل عليه قراءة حمزة و الكسائي و حفص بالتشديد من التسمع و هو طلب السماع و الملأ الأعلى الملائكة أو أشرافهم
And the pronoun for each considering the meaning and the transgression of listening to to include the meaning of listening is an exaggeration to negate it and to exaggerate what prevents them, and it is evidenced upon by the recitations of Hamza, and Al Kasaie, and Hafs, with the emphasis from the naming, and it is seeking the hearing; and the exalted assembly are the Angels or their nobles.
وَ يُقْذَفُونَ يرمون مِنْ كُلِّ جانِبٍ من السماء إذا قصدوا صعوده دُحُوراً علة أي للدحور و هو الطرد أو مصدر لأنه و القذف متقاربان أو حال بمعنى مدحورين أو منزوع عنه الباء جمع دحر و هو ما يطرد به و يقويه القراءة بالفتح و هو يحتمل أيضا أن يكون مصدرا كالقبول أو صفة له أي قذفا دحورا وَ لَهُمْ عَذابٌ واصِبٌ أي عذاب آخر دائم أو شديد و هو عذاب الآخرة
and they are being pelted at from every side [37:8] – whenever they aim to ascend it – Being repelled, – a reason, i.e., for the repelling, and it is the expulsion, or the source is because it and the ‘throwing’ are close (in meaning), or a state in the meaning of being repelled or the (letter) ‘Ba’ has been taken away from it, a plural of the ‘repel’, and it is what one is expelled with, and it is strengthened by the recitation with the ‘Fatah’, and it is possible as well that it would be a source, like the acceptance, or a description of it, i.e., thrown out, repelled –and for them is an eternal Punishment [37:9] – i.e., another Punishment, constant, or severe, and it is Punishment of the Hereafter.
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ استثناء من واو يسمعون و من بدل منه و الخطف الاختلاس و المراد اختلاس كلام الملائكة مسارقة.
Except (for the) one who violates the caution, [37:10] – an exclusion of the ones who were listening and ones in replacement from it; and the (word) ‘Al Khataf’ is the snatching, and the intent is snatching the talk of the Angels stealthily.
أقول و قد مر بعض الكلام في بعض هذه الآيات.
I (Majlisi) am saying, ‘And some of the speech has already pass regarding some of these Verses’.
و قال البيضاوي طَلْعُها أي حملها مستعار من طلع الثمر لمشاركته إياه في الشكل أو لطلوعه من الشجر كَأَنَّهُ رُؤُسُ الشَّياطِينِ في تناهي القبح و الهول و هو تشبيه بالمتخيل كتشبيه الفائق في الحسن بالملك
And Al Bayzawi said, ‘Its emerging fruit – i.e., bearing it is borrowed from emergent fruits due to his-la participation in the appearance, or due to its emergence from the true – is like the heads of the Satans [37:65] – in the peak of ugliness and the terror, and it is a resemblance with the imaginary like the comparison of the superlative in the goodness to a king.
و قيل الشياطين حيات هائلة قبيحة المنظر لها أعراف و لعلها سميت بها لذلك.
And it is said, ‘The Satan-la is a terrifying snake of ugly appearance. There are height for it, and perhaps it has been named with it due to that.
و قال وَ الشَّياطِينَ عطف على الريح كُلَّ بَنَّاءٍ وَ غَوَّاصٍ بدل منه وَ آخَرِينَ مُقَرَّنِينَ فِي الْأَصْفادِ عطف على كل كأنه فصل الشياطين إلى عمله استعملهم في الأعمال الشاقة كالبناء و الغوص
And He-azwj Said: ‘And (Subjugated) the Satans, – an inclination upon the wind – being all builders and divers [38:37] – in replacement from it – And others fettered in the chains [38:38] – inclining upon all, as if he-as had separated the Satans-la for his-as work, utilising them-la in the hard works, like the building, and the diving.
و مردة قرن بعضهم مع بعض في السلاسل ليكفوا عن الشر و لعل أجسامهم شفافة صلبة فلا ترى و يمكن تقييدها هذا و الأقرب أن المراد تمثيل كفهم عن الشرور بالإقران في الصفد و هو القيد.
And the rebellious ones, some of them-la were in the chain in order to restrain them-la from the evil, and perhaps their bodies were transparent, solid, so they-la were not seen; and it is possible this is their-la restriction; and the closest (meaning) is that the intent is restraining them-la from the evils by tying them in the handcuffs, and it is the restriction.
و قال الرازي و هاهنا بحث و هو أن هذه الآيات دالة على أن الشياطين لها قوة عظيمة و بسبب تلك القوة قدروا على بناء الأبنية القوية التي لا يقدر عليها البشر و قدروا على الغوص في البحار و احتاج سليمان ع إلى قيدهم
And Al-Razi said, ‘And over here is a discussion, and it is that these Verses evidence upon that the Satans-la had mighty strength with them-la, and by the cause of that strength, they-la were able upon building the strong constructions which the humans were not able upon, and they-la were able upon the diving in the oceans, and Suleyman-as was needy to restrict them.
و لقائل أن يقول هذه الشياطين إما أن تكون أجسادهم كثيفة أو لطيفة فإن كان الأول وجب أن يراهم من كان صحيح الحاسة إذ لو جاز أن لا نراهم مع كثافة أجسادهم فليجز أن يكون بحضرتنا جبال عالية و أصوات هائلة لا نراها و لا نسمعها و ذلك دخول في السفسطة
And for a speak to be saying, ‘These Satans-la, either their-la bodies happened to be thick or delicate. If it was the first, it obliges that one could see them-la, one who was healthy of the perceptions. If it is allowed that we cannot see them-la along with the thickness of their-la bodies, then it would be allowed that there could be a tall mountain in our presence, or terrifying sounds, we can neither see it nor hear it, and that would be entering into the Sophistry.
فإن كان الثاني و هو أن أجسادهم ليست كثيفة بل لطيفة رقيقة فمثل هذا يمتنع أن يكون موصوفا بالقوة الشديدة و أيضا لزم أن تتفرق أجسادهم و أن تتمزق بسبب الرياح القوية و أن يموتوا في الحال و ذلك يمنع وصفهم بالآلات القوية.
If it was the second, and it is that their-la bodies weren’t thick, but these were delicate, thin, so the like of this is impossible that he would be described with the intense strength; and as well, it necessitates that their-la bodies would be separated and torn apart by the cause of the strong wind, and that they would be dying immediately, and that prevents them to be described being with the strong tools.
و أيضا الجن و الشياطين إن كانوا موصوفين بهذه الشدة و القوة فلم لا يقتلون العلماء و الزهاد في زماننا و لم لا يخربون ديار الناس مع أن المسلمين مبالغون في إظهار لعنتهم و عداوتهم و حيث لا يحس شيء من ذلك علمنا أن القول بإثبات الجن و الشياطين ضعيف.
And as well, the Jinn and the Satans-la, if they-la were described with these severities and the strength, then why are they-la not killing the scholars, and the ascetics in our era, and why are they-la not ruining houses of the people, along with that the Muslims are reaching in the manifestation of cursing them-la, and their enmity; and when nothing from that is perceived, we know that the word to prove the Jinn and the Satans-la is weak.
و اعلم أن أصحابنا يجوزون أن تكون أجسامهم كثيفة مع أنا لا نراها و أيضا لا يبعد أن يقال أجسامهم لطيفة بمعنى عدم اللون و لكنها صلبة بمعنى أنها لا تقبل التفرق
And know that our companions are allowing that their-la bodies could be thick along with that we do not see them-la, and also, it is not far-fetched that it be said, their bodies are delicate, in the meaning of their colourlessness, but these are solid in the meaning that these do not accept the separation.
و أما الجبائي فقد سلم أنها كانت كثيفة الأجسام و زعم أن الناس كانوا يشاهدونهم في زمن سليمان ع ثم إنهم لما توفي سليمان ع أمات الله تلك الجن و الشياطين و خلق نوعا آخر من الجن و الشياطين و الموجود في زماننا ليس إلا من هذا الجنس و الله أعلم انتهى.
And as for Al Jabaie, he agrees that they (l.a) were thick bodies, and he claimed that the people were witnessing them-la during the era of Suleyman-as. Then when Suleyman-as died, then Allah-azwj Killed off those Jinn and the Satans-la and Created another type of Jinn and Satans-la, and the ones existing in our era aren’t except from this species; and Allah-azwj is more Knowing’ – end.
قال الطبرسي رحمه الله وَ آخَرِينَ أي و سخرنا له آخرين من الشياطين مشددين في الأغلال و السلاسل من الحديد و كان يجمع بين اثنين و ثلاثة منهم في سلسلة لا يمتنعون عليه إذا أراد ذلك بهم عند تمردهم.
Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘And others [38:38] – i.e., And We-azwj Subjugated to him-as others from the Satans-la, tied in the shackles and the chains of iron, and he-la would gather between two and three of them-la in a chain, and they-la could not prevent him-as from it whenever he-la wanted that with them-la during their rebellion.
و قيل إنه إنما كان يفعل ذلك بكفارهم فإذا آمنوا أطلقهم.
And it is said, ‘But rather he-as was doing that with their Kafirs. When they-la believed, he-as freed them’.
بِنُصْبٍ وَ عَذابٍ أي بتعب و مكروه و مشقة و قيل بوسوسة فيقول له طال مرضك و لا يرحمك ربك انتهى.
with toil and torment!’ [38:41] – i.e., with fatigue, and abhorrence, and hardship. And it is said, ‘By insinuation, so he-la would be saying to him, ‘May your illness prolong, and may your Lord-azwj have not Mercy on you’’ – end.
و قال البيضاوي في قوله تعالى فَإِذا سَوَّيْتُهُ عدلت خلقته اسْتَكْبَرَ تعظم و كانَ أي و صار أو في علم الله
And Al-Bayzawi said regarding Words of the Exalted: So when I Complete him [38:72] – Straighten his-as creation (physique) – He was arrogant, – (considered himself-la as) mighty – and he was [38:74] – i.e., and he-la became, or in the Knowledge of Allah-azwj.
فَبِعِزَّتِكَ فبسلطانك و قهرك فَالْحَقُّ وَ الْحَقَّ أَقُولُ أي فأحق الحق و أقوله.
‘Then (I swear) by Your Honour! [38:82] – By Your-azwj Authority and Your-azwj Force – “So the Truth (it is) and the Truth do I Speak [38:84] – True is the truth and I-azwj am Saying it.
و قيل الحق الأول اسم الله تعالى و نصب بحذف حرف القسم
And it is said, ‘The first ‘Truth’ is a Name of Allah-azwj the Exalted, and He-azwj Attributed by Omitting the swear’.
و جوابه لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَ مِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ و ما بينهما اعتراض و هو على الأول جواب محذوف و الجملة تفسير للحق المقول
And it’s answer is: That I will fill Hell from you and from the ones from them who follow you, altogether!” [38:85] – and there is no objection between the two, and it is based upon the first answer, it is omission, and the sentence is interpretation of the truth being Said.
و قرأ عاصم و حمزة برفع الأول على الابتداء أي الحق يميني أو قسمي أو الخبر أي أنا الحق
And Aasim and Hamza recited with raising the first upon the initial, i.e., the ‘truth’ is My-azwj Swear, or My-azwj Vow, or the news that I-azwj am the Truth.
وَ إِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطانِ نَزْغٌ أي نخس به شبه وسوسته لأنها بعث على ما لا ينبغي كالدفع بما هو أسوأ و جعل النزغ نازغا على طريقة جد جده أو أريد به نازغ وصفا للشيطان بالمصدر
And if a suggestion from the Satan suggests (evil), [41:36] – i.e., suggest with him resembling an insinuation, because he-la sends upon what is not befitting, like the pushing with what is words; and the ‘suggestion’ is made upon suggesting upon a lot of his efforts, or intent with ‘suggesting’ is a description of the Satan-la in the source.
فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ لاستعاذتك الْعَلِيمُ بنيتك أو بصلاحك
then seek Refuge with Allah, surely, He is the Hearing, – to your seeking the Refuge – the Knowing [41:36] – of your intention or your sincerity.
وَ مَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمنِ يتعامى و يعرض عنه لفرط اشتغاله بالمحسوسات أو انهماكه في الشهوات نُقَيِّضْ نقدر و نسبب لَهُ شَيْطاناً فَهُوَ لَهُ قَرِينٌ يوسوسه و يغويه دائما.
And one who turns away from the Zikr of the Beneficent, – is blinded and turns away from Him-azwj due to the excessiveness of his pre-occupation with the perception, or his pre-occupation in the lustful desires – We Appoint – Determine and Appoint – a Satan for him, so he is paired to him [43:36] – insinuating to him and constantly deviating him.
أقول وَ فِي الْخِصَالِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مَنْ تَصَدَّى بِالْإِثْمِ أَعْشَى عَنْ ذِكْرِ اللَّهِ تَعَالَى وَ مَنْ تَرَكَ الْأَخْذَ عَمَّنْ أَمَرَ اللَّهُ بِطَاعَتِهِ قَيَّضَ لَهُ شَيْطاناً فَهُوَ لَهُ قَرِينٌ.
I (Majlisi) am saying, ‘And in (the book) Al-Khisal’, from Amir Al-Momineen-asws: ‘One who hinders with the sinning, turns away from the Zikr of Allah-azwj the Exalted, and one who leaves the taking from the one Allah-azwj has Commanded with obeying him, a Satan – is appointed – for him, so he is paired to him [43:36]’.
سَوَّلَ لَهُمْ قيل أي سهل لهم اقتراف الكبائر و قيل حملهم على الشهوات وَ أَمْلى لَهُمْ أي و أمد لهم في الآمال و الأماني أو أمهلهم الله و لم يعاجلهم بالعقوبة
enticed for them – It is said, ‘I.e., eased for them acknowledging the major sins’; and it is said, ‘Carried them upon the lustful desires’ – and dictated to them [47:25] – and extended for them in the hopes and the wishes, or Allah-azwj Respited them and did not Hasten them with the Punishment.
اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطانُ أي استولى عليهم و هو مما جاء على الأصل فَأَنْساهُمْ ذِكْرَ اللَّهِ لا يذكرونه بقلوبهم و لا بألسنتهم أُولئِكَ حِزْبُ الشَّيْطانِ جنوده و أتباعه أَلا إِنَّ حِزْبَ الشَّيْطانِ هُمُ الْخاسِرُونَ لأنهم فوتوا على أنفسهم النعيم المؤبد و عرضوها للعذاب المخلد.
The Satan has overcome upon them, – i.e., was in charge upon them, and it is from what has come upon the origin – so he made them forget the Zikr of Allah. – not remembering Him-azwj with their hearts nor (mentioning) by their tongues – They are the Satan’s party. – his-la army and his-la followers – Indeed, the party of Satan, they would be the losers [58:19] – because they missed out upon themselves the eternal Bliss and were exposed to the eternal Punishment.
كَمَثَلِ الشَّيْطانِ قال البيضاوي أي مثل المنافقين في إغراء اليهود على القتال كمثل الشيطان إِذْ قالَ لِلْإِنْسانِ اكْفُرْ أغراه على الكفر إغراء الآمر المأمور
Like the Satan [59:16] – Al-Bayzawi said, ‘I.e., like the hypocrites in deceiving the Jews upon the battling like the Satan-la – when he says to the human being, ‘Commit Kufr!’ – deceiving him upon the Kufr, deception of the commander to the commanded.
فَلَمَّا كَفَرَ قالَ إِنِّي بَرِيءٌ مِنْكَ تبرأ عنه مخافة أن يشاركه في العذاب و لا ينفعه ذلك كما قال إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ إلى قوله جَزاءُ الظَّالِمِينَ
So when he does commit Kufr, he says, ‘I am disavowed from you. – disavowing from him fearing that he-la would be a participant in the Punishment and that would not benefit him-la, just as he-la said: I fear Allah, Lord of the worlds’ [59:16] – up to His-azwj Words: Recompense of the unjust ones [59:17].
و المراد من الإنسان الجنس و قيل أبو جهل قال له إبليس يوم بدر لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَ إِنِّي جارٌ لَكُمْ الآية
And the intent from the human is the species. And it is said, ‘Abu Jahl-la. Iblees-la said to him-la on the day of (battle of) Badr: ‘There would be none from the people to overcome you today, and I am a friend for you’. [8:48] – the Verse.
و قيل راهب حمله على الفجور و الارتداد.
And it is said, ‘A Monk carried him upon the immorality and the apostasy’.
وَ لَقَدْ زَيَّنَّا أقول قد مر الكلام فيها في باب السماوات.
And We have Adorned [67:5] – I (Majlisi) am saying, ‘The speech has already passed regarding it in the chapter on the skies’.
مِنْ شَرِّ الْوَسْواسِ الْخَنَّاسِ قال الطبرسي رحمه الله فيه أقوال أحدها أن معناه من شر الوسوسة الواقعة من الجنة التي يوسوسها في صدور الناس فيكون فاعل يوسوس ضمير الجنة و إنما ذكر لأن الجنة و الجن واحد و جازت الكناية عنه و إن كان متأخرا لأنه في نية التقدم.
From the evil of doubts insinuated by the wicked one [114:4] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘There are (various) words regarding it. One of these is that it’s meaning is, from the evil of the insinuation occurring from the Paradise, which he-la had insinuated into the chests of the people, so he-la happened to be a doer of the insinuation in the source of the Paradise (Jannah), and rather it is mentioned because the Paradise (Jannah) and the Jinn are one, and the metaphor is allowed about it, and even though it is delayed, because it is in the ancient intention.
و ثانيها أن معناه من شر ذي الوسواس و هو الشيطان كما جاء في الأثر أنه يوسوس فإذا ذكر ربه خنس.
And it’s second is that it’s meaning is evil of the one with the insinuation, and he-la is the Satan-la, like what has come in the Ahadeeth that he-la insinuates, so his-la Lord-azwj Mentioned ‘Wicked’.
ثم وصفه الله تعالى بقوله الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَ النَّاسِ أي بالكلام الخفي الذي يصل مفهومه إلى قلوبهم من غير سماع ثم ذكر أن هذا الشيطان الذي يوسوس في صدور الناس من الجنة و هم الشياطين كما قال سبحانه إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِ
The Allah-azwj the Exalted Described it by His-azwj Words: Who insinuates into the chests of people [114:5] Being from the Jinn and the people [114:6] – i.e., with the hidden speech, it’s understanding arriving to their hearts without having heard (it). Then He-azwj Mentioned this Satan-la who insinuates into the chests of the people, being from the Jinn, and they-la are the Satans-la like what the Glorious Said: except for Iblees. He was from the Jinn, [18:50].
ثم عطف بقوله وَ النَّاسِ على الوسواس و المعنى من شر الوسواس و من شر الناس كأنه أمر أن يستعيذ من شر الجن و الإنس.
Then He-azwj Tilted with His-azwj Words: and the people [114:6], based upon the insinuation, and the meaning is from evil of the insinuation, and from evil of the people. It is as if He-azwj has Commanded with seeking Refuge from evil of the Jinn and the people.
و ثالثها أن معناه من شر ذي الوسواس الخناس ثم فسره بقوله مِنَ الْجِنَّةِ وَ النَّاسِ كما تقول نعوذ بالله من شر كل مارد من الجن و الإنس و على هذا فيكون وسواس الجنة هو وسواس الشيطان
And it’s third is that it’s meaning is, from evil of the one with the insinuation, the wicked. Then He-azwj Interpreted is by His-azwj Words: from the Jinn and the people [114:6], like what you would say, ‘We seek Refuge with Allah-azwj from evil of every rebel from the Jinn and the human’; and based upon this, so insinuation of the Jinn, it is insinuation of the Satan-la.
و في وسواس الإنس وجهان أحدهما أنه وسوسة الإنسان نفسه. و الثاني إغواء من يغويه من الناس و يدل عليه قوله شَياطِينَ الْإِنْسِ وَ الْجِنِ
And regarding insinuation of the humans, there are two aspects. One of these is the insinuation of the human being to himself. And the second is, seduction of the one from the people who seduces, and upon it is evidence of His-azwj Words: Satans of the humans and the Jinn, [6:112].
فشيطان الجن يوسوس و شيطان الإنس يأتي علانية و يرى أنه ينصح و قصده الشر
Satan-la of the Jinn insinuates, and Satan-la of the human comes overtly, and he view that he is an adviser, and his aim is the evil.
قال مجاهد الخناس الشيطان إذا ذكر الله سبحانه خنس و انقبض و إذا لم يذكر الله انبسط على القلب
Mujahid said, ‘The ‘wicked’ is the Satan-la, when Allah-azwj the Glorious Mentioned a wicked one and seizure, and when Allah-azwj is not Mentioned, it is extended upon the heart.
و يؤيده مَا رُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الشَّيْطَانَ وَاضِعٌ خَطْمَهُ عَلَى قَلْبِ ابْنِ آدَمَ فَإِذَا ذَكَرَ اللَّهَ سُبْحَانَهُ خَنَسَ وَ إِنْ نَسِيَ الْتَقَمَ قَلْبَهُ فَذَلِكَ الْوَسْوَاسُ الْخَنَّاسُ.
And it is supported by what is reported from Anas Bin Malik who said, ‘Rasool-Allah-saww said: ‘The Satan-la places his-la snout upon the heart of the children of Adam-as. When he Mentioned Allah-azwj the Glorious, he-la leaves, and if he forgets, his heart swallows it. So that is the insinuation of the wicked one’.
و قيل الخناس معناه الكثير الاختفاء بعد الظهور و هو المستتر المختفي عن أعين الناس لأنه يوسوس من حيث لا يرى بالعين
And it is said, ‘The wicked one’, it’s meaning is, one of frequent hiding after the appearing, and it is the hidden concealment from eyes of the people, because he-la insinuates from whereby he-la cannot be seen by the eye’.
وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ فِي صَدْرِهِ أُذُنَانِ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ وَ هُوَ قَوْلُهُ سُبْحَانَهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ.
And it is reported by Al-Ayyashi, by his chain from Aban Bin Taghlib, from Ja’far-asws Bin Muhammad-asws who said, ‘Rasool-Allah-saww said: ‘There is none from a Momin except and there are two ears for his heart in his chest. An ear the Angels breathes in it, and an ear the insinuation of the wicked one is breathed in it. Allah-azwj Supports the Momin with the Angel, and it is Word of the Glorious: and He Aids them with a Spirit from Him [58:22]’’.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَوْلُهُ تَعَالَى وَ الشَّياطِينَ كُلَّ بَنَّاءٍ وَ غَوَّاصٍ أَيْ فِي الْبَحْرِ وَ آخَرِينَ مُقَرَّنِينَ فِي الْأَصْفادِ يَعْنِي مُقَيَّدِينَ قَدْ شُدَّ بَعْضُهُمْ إِلَى بَعْضٍ وَ هُمُ الَّذِينَ عَصَوْا سُلَيْمَانَ ع حِينَ سَلَبَهُ اللَّهُ مُلْكَهُ
Tafseer Ali Bin Ibrahim –
Words of the Exalted: And (Subjugated) the Satans, being all builders and divers [38:37] – i.e., in the sea – And others fettered in the chains [38:38] – meaning shackled, having tied some to the others, and they are those who disobeyed Suleyman-as when Allah-azwj Stripped him-as of his-as kingdom. (forbidden opinion)
قَالَ الصَّادِقُ ع جَعَلَ اللَّهُ عَزَّ وَ جَلَّ مُلْكَ سُلَيْمَانَ فِي خَاتَمِهِ فَكَانَ إِذَا لَبِسَهُ حَضَرَتْهُ الْجِنُّ وَ الْإِنْسُ وَ الشَّيَاطِينُ وَ جَمِيعُ الطَّيْرِ وَ الْوَحْشِ وَ أَطَاعُوهُ وَ يَبْعَثُ اللَّهُ رِيَاحاً تَحْمِلُ الْكُرْسِيَّ بِجَمِيعِ مَا عَلَيْهِ مِنَ الشَّيَاطِينِ وَ الطَّيْرِ وَ الْإِنْسِ وَ الدَّوَابِّ وَ الْخَيْلِ فَتَمُرُّ بِهَا فِي الْهَوَاءِ إِلَى مَوْضِعٍ يُرِيدُهُ سُلَيْمَانُ
Al-Sadiq-asws said: ‘Allah-azwj Made the kingdom of Suleyman-as to be in his-as ring. It was so that whenever he-as wore it, the Jinn, and the human, and the Satans-la, and entirety of the birds (species), and the animals presented and obeyed him-as, and Allah-azwj Sent a wind carrying the chair with entirety of whatever was upon it, from the Satans-la, and the birds, and the humans, and the animals, and the horses. It passed with them in the air to the place Suleyman-as intended.
وَ كَانَ يُصَلِّي الْغَدَاةَ بِالشَّامِ وَ الظُّهْرَ بِفَارِسَ وَ كَانَ يَأْمُرُ الشَّيَاطِينَ أَنْ يَحْمِلُوا الْحِجَارَةَ مِنْ فَارِسَ يَبِيعُونَهَا بِالشَّامِ فَلَمَّا مَسَحَ أَعْنَاقَ الْخَيْلِ وَ سُوقَهَا بِالسَّيْفِ سَلَبَهُ اللَّهُ مُلْكَهُ فَجَاءَ شَيْطَانٌ فَأَخَذَ مِنْ خَادِمِهِ خَاتَمَهُ حَيْثُ دَخَلَ الْخَلَاءَ
And he-as used to pray the morning Salat in Syrian, and Al-Zohr in Faris, and he-as would order the Satans-la to carry the stones from Faris and sell these in Syrian. When he-as wiped the necks of the horses and their legs with the sword, Allah-azwj Confiscated his-as kingdom. The Satans-la came and took his-as ring from his-as servant when he-as entered the isolation’.
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ فَلَمَّا رَدَّ عَلَيْهِ الْخَاتَمَ وَ لَبِسَهُ حَوَتْ عَلَيْهِ الشَّيَاطِينُ وَ الْجِنُّ وَ الْإِنْسُ وَ الطَّيْرُ وَ الْوُحُوشُ وَ رَجَعَ إِلَى مَا كَانَ
And he-asws continued the Hadeeth up to his-asws words: ‘When the ring was returned to him‑as and he-as wore it, the Satans-la, and the Jinn, and the humans, and the birds, and the beasts gathered to him-as, and he-as returned to what he-as had been.
فَطَلَبَ ذَلِكَ بِالشَّيْطَانِ وَ جُنُودِهِ الَّذِينَ كَانُوا مَعَهُ فَقَيَّدَهُمْ وَ حَبَسَ بَعْضَهُمْ فِي جَوْفِ الْمَاءِ وَ بَعْضَهُمْ فِي جَوْفِ الصَّخْرِ بِأَسَامِي اللَّهِ فَهُمْ مَحْبُوسُونَ مُعَذَّبُونَ إِلَى يَوْمِ الْقِيَامَةِ.
He-as sought that with the Satan-la and his-la army, the ones who were with him-as. He-as shackled them and imprisoned some of them in the interior of the water, and some of them in the interior of the rocks in the Name of Allah-azwj. They will be imprisoned, tormented up to the Day of Qiyamah’’.[1]
2- الْقِصَصُ، بِسَنَدِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ سُلَيْمَانُ ع يَأْمُرُ الشَّيَاطِينَ فَتَحْمِلُ لَهُ الْحِجَارَةَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ فَقَالَ لَهُمْ إِبْلِيسُ كَيْفَ أَنْتُمْ قَالُوا مَا لَنَا طَاقَةٌ بِمَا نَحْنُ فِيهِ
(The book) ‘Al Qisas’ – By his chain from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Suleyman-as used to order the Satans-la to carry the stones for him, from a place to a place. Iblees-la said to them-la, ‘How are you-la all?’ They-la said, ‘There is no strength for us-la with what we are in’.
فَقَالَ إِبْلِيسُ أَ لَيْسَ تَذْهَبُونَ بِالْحِجَارَةِ وَ تَرْجِعُونَ فَرَاغاً قَالُوا نَعَمْ قَالَ فَأَنْتُمْ فِي رَاحَةٍ
Iblees-la said, ‘Aren’t you-la going with the stones and returning empty-handed?’ They-la said, ‘Yes’. He-la said, ‘So you-la are in rest’.
فَأَبْلَغَتِ الرِّيحُ سُلَيْمَانَ مَا قَالَ إِبْلِيسُ لِلشَّيَاطِينِ فَأَمَرَهُمْ يَحْمِلُونَ الْحِجَارَةَ ذَاهِبِينَ وَ يَحْمِلُونَ الطِّينَ رَاجِعِينَ إِلَى مَوْضِعِهَا
The wind delivered to Suleyman-as what Iblees-la had said to the Satans-la. He-as ordered them to carry the stones while going and carry the clay when returning to their-la places.
فَتَرَاءَى لَهُمْ إِبْلِيسُ فَقَالَ كَيْفَ أَنْتُمْ فَشَكَوْا إِلَيْهِ فَقَالَ أَ لَسْتُمْ تَنَامُونَ بِاللَّيْلِ قَالُوا بَلَى قَالَ فَأَنْتُمْ فِي رَاحَةٍ
Iblees-la appeared to them-la. He-la said, ‘How are you-la all?’ They-la complained to him-la. He-la said, ‘Aren’t you-la sleeping at night?’ They-la said, ‘Yes’. He-la said, ‘So you-la are in rest’.
فَأَبْلَغَتِ الرِّيحُ مَا قَالَتِ الشَّيَاطِينُ وَ إِبْلِيسُ فَأَمَرَهُمْ أَنْ يَعْمَلُوا بِاللَّيْلِ وَ النَّهَارِ فَمَا لَبِثُوا إِلَّا يَسِيراً حَتَّى مَاتَ سُلَيْمَانُ صَلَوَاتُ اللَّهِ عَلَيْهِ.
The wind delivered (to Suleyman-as) what the Satans-la and Iblees-la had said. He-as ordered them-la to work at night and day. They-la did not remain except a little until Suleyman-as, may the Salawat of Allah-azwj be upon him-as, died’’.[2]
3- الْعُيُونُ، وَ الْعِلَلُ، بِإِسْنَادِهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ اسْمِ إِبْلِيسَ مَا كَانَ فِي السَّمَاءِ فَقَالَ كَانَ اسْمُهُ الْحَارِثَ
(The books) ‘Al Uyoun’ and ‘Al Ilal’ – by his chain,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘The Syrian asked Amir Al-Momineen-asws about the name of Iblees-la, ‘What was it in the sky?’ He-asws said: ‘His-la name was Al Haris’.
وَ سَأَلَهُ عَنْ أَوَّلِ مَنْ كَفَرَ فَقَالَ إِبْلِيسُ لَعَنَهُ اللَّهُ.
And he asked him-asws about the first one to commit Kufr. He-asws said: ‘Iblees-la, may Allah-azwj Curse him-la’’.[3]
4- التَّفْسِيرُ، قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ تَعَالَى فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ قَالَ الرَّجِيمُ أَخْبَثُ الشَّيَاطِينِ قِيلَ وَ لِمَ سُمِّيَ رَجِيماً قَالَ لِأَنَّهُ يُرْجَمُ.
The Tafseer –
Ali Bin Ibrahim said regarding Words of the Exalted: seek Refuge with Allah from the Pelted Satan [16:98]. He said, ‘The pelted is the wickedest of the Satans-la’. It was said, ‘And why is he-la named as ‘pelted’?’ He said, ‘Because he-la is stoned (by meteors)’’.[4] (an opinion)
5- الْقِصَصُ، لِلرَّاوَنْدِيِّ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: سُئِلَ رَسُولُ اللَّهِ ص عَنْ ذِي الْكِفْلِ فَقَالَ كَانَ رَجُلًا مِنْ حَضْرَمَوْتَ وَ اسْمُهُ عُوَيْدُ بْنُ أُدَيْمٍ وَ كَانَ فِي زَمَنِ نَبِيٍّ مِنَ الْأَنْبِيَاءِ قَالَ مَنْ يَلِي أَمْرَ النَّاسِ بَعْدِي عَلَى أَنْ لَا يَغْضَبَ فَقَامَ فَتًى فَقَالَ أَنَا فَلَمْ يَلْتَفِتْ إِلَيْهِ
(The book) ‘Al-Qisas’ of Al Rawandy – by his chain from Abdullah Bin Umar who said,
‘Rasool-Allah-saww was asked about Zil Kifl. He-saww said: ‘He was a man from Hazramaut, and his name is Uweyd Bin Udeym, and he was in the era of a Prophet-as from the Prophets-as. He said, ‘Who will be in charge of the affairs of the people based upon that he will not get angry?’ A youth stood up. He said, ‘I will!’ But he did not turn to him.
ثُمَّ قَالَ كَذَلِكَ فَقَامَ الْفَتَى فَمَاتَ ذَلِكَ النَّبِيُّ وَ بَقِيَ ذَلِكَ الْفَتَى وَ جَعَلَهُ اللَّهُ نَبِيّاً وَ كَانَ الْفَتَى يَقْضِي أَوَّلَ النَّهَارِ
Then he said like that, and the youth stood up. That Prophet-as died and the youth remained and Allah-azwj Made him-as a Prophet-as, and the youth used to judge (the people) in the beginning of the day.
فَقَالَ إِبْلِيسُ لِأَتْبَاعِهِ مَنْ لَهُ فَقَالَ وَاحِدٌ مِنْهُمْ يُقَالُ لَهُ الْأَبْيَضُ أَنَا فَقَالَ إِبْلِيسُ فَاذْهَبْ إِلَيْهِ لَعَلَّكَ تُغْضِبُهُ
Iblees-la said to his-la followers, ‘Who is for him-as?’ One of them-la called Al-Abyaz said, ‘I-la am!’ Iblees-la said, ‘Go to him-as, perhaps you-la will anger him-as’.
فَلَمَّا انْتَصَفَ النَّهَارُ جَاءَ الْأَبْيَضُ إِلَى ذِي الْكِفْلِ وَ قَدْ أَخَذَ مَضْجَعَهُ فَصَاحَ وَ قَالَ إِنِّي مَظْلُومٌ فَقَالَ قُلْ لَهُ تعالى [تَعَالَ] فَقَالَ لَا أَنْصَرِفُ
When it was middle of the day, Al-Abyaz-la came to Zil Kifl, and he had taken to his sleep. He‑la shouted and said, ‘I-la am oppressed!’ He said, ‘Tell him-la to come’. He-la said, ‘I-la will not leave’.
قَالَ فَأَعْطَاهُ خَاتَمَهُ فَقَالَ اذْهَبْ وَ أْتِنِي بِصَاحِبِكَ فَذَهَبَ حَتَّى إِذَا كَانَ مِنَ الْغَدِ جَاءَ تِلْكَ السَّاعَةَ الَّتِي أَخَذَ هُوَ مَضْجَعَهُ فَصَاحَ إِنِّي مَظْلُومٌ وَ إِنَّ خَصْمِي لَمْ يَلْتَفِتْ إِلَى خَاتَمِكَ
He-saww said: ‘He gave him-la his ring. He said, ‘Go and come to me with your-la companion’. He-la went until when it was the next morning, he-la came at that very time which he had taken to his sleep. He-la shouted, ‘I-la am oppressed and my-la contender does not turn to your ring’.
فَقَالَ لَهُ الْحَاجِبُ وَيْحَكَ دَعْهُ يَنَمْ فَإِنَّهُ لَمْ يَنَمِ الْبَارِحَةَ وَ لَا أَمْسِ قَالَ لَا أَدَعُهُ يَنَامُ وَ أَنَا مَظْلُومٌ
The guard said to him-la, ‘Woe be to you! Leave him to sleep, for he has not slept last night nor yesterday!’ He-la said, ‘I-la will not leave him to sleep and I-la am oppressed’.
فَدَخَلَ الْحَاجِبُ وَ أَعْلَمَهُ فَكَتَبَ لَهُ كِتَاباً وَ خَتَمَهُ وَ دَفَعَهُ إِلَيْهِ فَذَهَبَ حَتَّى إِذَا كَانَ مِنَ الْغَدِ حِينَ أَخَذَ مَضْجَعَهُ جَاءَ فَصَاحَ فَقَالَ مَا أَلْتَفِتُ إِلَى شَيْءٍ مِنْ أَمْرِكَ وَ لَمْ يَزَلْ يَصِيحُ حَتَّى قَامَ وَ أَخَذَ بِيَدِهِ فِي يَوْمٍ شَدِيدِ الْحَرِّ لَوْ وُضِعَتْ فِيهِ بَضْعَةُ لَحْمٍ عَلَى الشَّمْسِ لَنَضِجَتْ
The guard entered and let him know. He wrote a letter to him-la and sealed it and handed it to him-la. He-la went until when it was the next morning at the time he took to his sleep, he-la came and shouted. He said, ‘I will not turn to anything from your-la affair’, and he-la did not stop shouting until he-la stood up and grabbed his hand during a day of such severe heat, if a piece of meat were to be placed in the sun (shine), it would ripen (be cooked).
فَلَمَّا رَأَى الْأَبْيَضُ ذَلِكَ انْتَزَعَ يَدَهُ مِنْ يَدِهِ وَ يَئِسَ مِنْهُ أَنْ يَغْضَبَ فَأَنْزَلَ اللَّهُ جَلَّ وَ عَلَا قِصَّتَهُ عَلَى نَبِيِّهِ لِيَصْبِرَ عَلَى الْأَذَى كَمَا صَبَرَ الْأَنْبِيَاءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ عَلَى الْبَلَاءِ.
When Al-Abyaz-la saw that, he-la snatched his-la hand from his hand and despaired from it that he would be angered. Allah-azwj Majestic and Exalted Revealed his story to His-azwj Prophet-saww for him-saww to be patient upon the harm like what the Prophets-as, may the Salawaat of Allah-azwj be upon them-as, had been (patient) upon the afflictions’’.[5]
6- مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ الْحِمْيَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ وَهْبٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ النَّوْفَلِيِ عَنْ فِطْرِ بْنِ خَلِيفَةَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ صَعِدَ إِبْلِيسُ جَبَلًا بِمَكَّةَ يُقَالُ لَهُ ثَوْرٌ فَصَرَخَ بِأَعْلَى صَوْتِهِ بِعَفَارِيتِهِ فَاجْتَمَعُوا إِلَيْهِ فَقَالُوا يَا سَيِّدَنَا لِمَ دَعَوْتَنَا
(The book) ‘Majalis’ of Al Sadouq – from his father, from Abdullah Al Himeyri, from Musa Bin Ja’far Bin Wahab, from Ali Bin Suleyman Al Nowfaly, from Fitr Bin Khaleefa,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘When this Verse was Revealed: ‘And those when they are committing an indecency or doing injustice to their own selves, are remembering Allah, and asking Forgiveness for their sins [3:135], Iblees-la ascended a mountain in Makah called Sowr. He-la shouted at the top of his-la voice. They gathered to him-la. They-la said, ‘O our chief-la! Why did you-la summon us-la?’
قَالَ نَزَلَتْ هَذِهِ الْآيَةُ فَمَنْ لَهَا فَقَامَ عِفْرِيتٌ مِنَ الشَّيَاطِينِ فَقَالَ أَنَا لَهَا بِكَذَا وَ كَذَا قَالَ لَسْتَ لَهَا
He-la said, ‘This Verse has been Revealed, so who is for it?’ An audacious one from the Satans-la stood up. He-la said, ‘I-la am for it with such and such!’ He-la said, ‘You-la aren’t for it’.
فَقَامَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَقَالَ لَسْتَ لَهَا فَقَالَ الْوَسْوَاسُ الْخَنَّاسُ أَنَا لَهَا قَالَ بِمَا ذَا قَالَ أَعِدُهُمْ وَ أُمَنِّيهِمْ حَتَّى يُوَاقِعُوا الْخَطِيئَةَ فَإِذَا وَاقَعُوا الْخَطِيئَةَ أَنْسَيْتُهُمُ الِاسْتِغْفَارَ فَقَالَ أَنْتَ لَهَا فَوَكَّلَهُ بِهَا إِلَى يَوْمِ الْقِيَامَةِ.
Another one stood up. He-la said similar to that. He-la said, ‘You-la aren’t for it’. The wicked insinuator said, ‘I-la am for it!’ He-la said, ‘With what?’ He-la said, ‘I-la shall prepare them and make them wish, until they fall into the sin. When they fall into the sin, I-la shall make them forget seeking the Forgiveness’. He-la said, ‘You-la are for it’. He-la allocated him-la with it up to the Day of Qiyamah’’.[6]
7- الْعِلَلُ، بِإِسْنَادِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْخَنَّاسِ قَالَ إِنَّ إِبْلِيسَ يَلْتَقِمُ الْقَلْبَ فَإِذَا ذُكِرَ اللَّهُ خَنَسَ فَلِذَلِكَ سُمِّيَ الْخَنَّاسَ.
(The book) ‘Al Illal’ – By his chain from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about ‘Al-Khannas’ (the wicked). He-asws said: ‘Iblees-la swallows the heart. When Allah-azwj is mentioned, he-la withdraws (Khanasa). For that (reason), he-la is named as ‘Al-Khannas’’.[7]
8- تَفْسِيرُ الْفُرَاتِ، بِإِسْنَادِهِ عَنِ الْحَسَنِ ع فِيمَا سَأَلَ كَعْبُ الْأَحْبَارِ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لَمَّا أَرَادَ اللَّهُ تَعَالَى خَلْقَ آدَمَ بَعَثَ جَبْرَئِيلَ فَأَخَذَ مِنْ أَدِيمِ الْأَرْضِ قَبْضَةً فَعَجَنَهُ بِالْمَاءِ الْعَذْبِ وَ الْمَالِحِ وَ رَكَّبَ فِيهِ الطَّبَائِعَ قَبْلَ أَنْ يَنْفُخَ فِيهِ الرُّوحَ
Tafseer Al Furaat – By his chain,
‘From Al-Hassan-asws: ‘Among what Ka’ab Al-Ahbar asked Amir Al-Momineen-asws, he-asws said: ‘When Allah-azwj the Exalted Created Adam-as, He-azwj Dispatched Jibraeel-as. He-as took a handful from the surface of the earth. He-azwj Kneaded it with the fresh water and the salty and Installed the natures in him-as before Blowing the spirit into him-as.
فَخَلَقَهُ مِنْ أَدِيمِ الْأَرْضِ فَطَرَحَهُ كَالْجَبَلِ الْعَظِيمِ وَ كَانَ إِبْلِيسُ يَوْمَئِذٍ خَازِناً عَلَى السَّمَاءِ الْخَامِسَةِ يَدْخُلُ فِي مَنْخِرِ آدَمَ ثُمَّ يَخْرُجُ مِنْ دُبُرِهِ ثُمَّ يَضْرِبُ بِيَدِهِ عَلَى بَطْنِهِ فَيَقُولُ لِأَيِّ أَمْرٍ خُلِقْتَ لَئِنْ جُعِلْتَ فَوْقِي لَا أَطَعْتُكَ وَ لَئِنْ جُعِلْتَ أَسْفَلَ مِنِّي لَأُعِينُكَ
He-azwj Created him-as from surface of the earth, and left him-as a large mountain, and on that day Iblees-la used to be a keeper upon the fifth sky. He-la entered into a nostril of Adam-as, then came out from his-as behind, then struck his-la hand upon his-as belly. He-la said, ‘Which matter have you-as been Created for? If you-as are made to be above me-la, I-la will not obey you-as, and if you-as have been made to be lower than me-la, I-la will curse you-as’.
فَمَكَثَ فِي الْجَنَّةِ أَلْفَ سَنَةٍ مَا بَيْنَ خَلْقِهِ إِلَى أَنْ يُنْفَخَ فِيهِ الرُّوحُ الْحَدِيثَ.
He-as remained in the Paradise for a thousand years what is between his-as creation up to the spirit was blown into him-as’ – the Hadeeth’’.[8]
9- الْكَافِي، بِإِسْنَادِهِ عَنْ مَسْعَدَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ سُئِلَ عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ فَقَالَ الْكُفْرُ أَقْدَمُ وَ ذَلِكَ أَنَّ إِبْلِيسَ أَوَّلُ مَنْ كَفَرَ وَ كَانَ كُفْرُهُ غَيْرَ شِرْكٍ لِأَنَّهُ لَمْ يَدْعُ إِلَى عِبَادَةِ غَيْرِ اللَّهِ وَ إِنَّمَا دَعَا إِلَى ذَلِكَ بَعْدُ فَأَشْرَكَ.
(The book) ‘Al Kafi’ – By his chain from Mas’ada who said,
‘I heard Abu Abdullah-asws and he-asws had been asked about the Kufr and the Shirk, which of the two is more ancient (older). He-asws said: ‘The Kufr is more ancient, and that is because Iblees-la was the first one to commit Kufr, and his-la Kufr was without Shirk, because he-la did not call to the worship of other than Allah-azwj, and rather he-la called to that afterwards, so he committed Shirk’’.[9]
10- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ عَبْدِ الْحَمِيدِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي يَا أَبَا مُحَمَّدٍ وَ اللَّهِ لَوْ أَنَّ إِبْلِيسَ سَجَدَ لِلَّهِ بَعْدَ الْمَعْصِيَةِ وَ التَّكَبُّرِ عُمُرَ الدُّنْيَا مَا نَفَعَهُ ذَلِكَ وَ لَا قَبِلَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ مَا لَمْ يَسْجُدْ لِآدَمَ كَمَا أَمَرَهُ اللَّهُ أَنْ يَسْجُدَ لَهُ الْحَدِيثَ.
And from him, by his chain from Abdul Hameed Abu Al A’ala,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘O Abu Muhammad! By Allah-azwj! if Iblees-la had performed Sajdah to Allah-azwj after the disobedience and the arrogance, the age of the world would not have benefitted him-la nor would Allah-azwj have Accepted it from him-la, for as long as he-la did not do Sajdah to Adam-as like what Allah-azwj had Commanded him-as to do Sajdah to him-as’ – the Hadeeth’’.[10]
11- الْعِلَلُ، بِإِسْنَادِهِ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ بَلَغَنِي أَنَّكَ تَقِيسُ قَالَ نَعَمْ أَنَا أَقِيسُ
(The book) ‘Al Illal’ – By his chain who said,
‘Abu Haneefa entered to see Abu Abdullah-asws. He-asws said to him: ‘O Abu Haneefa! It has reached me-asws that you are analogising?’ He said, ‘Yes, I do analogise’.
قَالَ وَيْلَكَ لَا تَقِسْ إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ قَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِ النَّارِ عَرَفَ فَضْلَ مَا بَيْنَ النُّورَيْنِ وَ صَفَاءَ أَحَدِهِا عَلَى الْآخَرِ.
He-asws said: ‘Woe be unto you! Do not analogise. The first one to analogise was Iblees-la. He‑la said: ‘You Created me from fire and Created him from clay’ [7:12]’. He-la analogised (compared) what is between the fire and the clay and had he-la compared the luminosity of Adam-as, he-la would have recognise the merit of what is between the two lights and the clearness of one upon the other’’.[11]
12- الْعَيَّاشِيُّ، عَنْ جَابِرٍ عَنِ النَّبِيِّ ص قَالَ: إِبْلِيسُ أَوَّلُ مَنْ تَغَنَّى وَ أَوَّلُ مَنْ نَاحَ لَمَّا أَكَلَ آدَمُ مِنَ الشَّجَرَةِ تَغَنَّى.
(The book) ‘Al Ayyashi’ – from Jabir,
‘From the Prophet-saww having said: ‘Iblees-la was the first one to sing, and the first one to lament. When Adam-as ate from the tree, he-la sang’’.[12]
13- الْعِلَلُ، بِإِسْنَادِهِ عَنْ يَزِيدَ بْنِ سَلَّامٍ قَالَ قَالَ النَّبِيُّ ص الْخَمِيسُ يَوْمٌ خَامِسٌ مِنَ الدُّنْيَا وَ هُوَ يَوْمٌ أَنِيسٌ لُعِنَ فِيهِ إِبْلِيسُ وَ رُفِعَ فِيهِ إِدْرِيسُ الْخَبَرَ.
(The book) ‘Al Ilal’ – By his chain from Yazeed Bin Sallam who said,
‘The Prophet-saww said: ‘The Thursday is the fifth day from the world, and it is a day of comfort. Iblees-la was Cursed during it and Idrees-as was Raise during it’ – the Hadeeth’’.[13]
14- الْكَافِي، بِإِسْنَادِهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ إِبْلِيسُ يَوْمَ بَدْرٍ يُقَلِّلُ الْمُسْلِمِينَ فِي أَعْيُنِ الْكُفَّارِ وَ يُكَثِّرُ الْكُفَّارَ فِي أَعْيُنِ الْمُسْلِمِينَ فَشَدَّ عَلَيْهِ جَبْرَئِيلُ بِالسَّيْفِ فَهَرَبَ مِنْهُ وَ هُوَ يَقُولُ يَا جَبْرَئِيلُ إِنِّي مُؤَجَّلٌ حَتَّى وَقَعَ فِي الْبَحْرِ
(The book) ‘Al Kafi’ – By his chain from Zurara,
‘From Abu Ja’far-asws having said: ‘One the day of (battle of) Badr, Iblees-la minified the (number of) Muslims in the eyes of the Kafirs and magnified the Kafirs in the eyes of the Muslims. Jibraeel-as hit him-la with the sword, so he-la fled from him-as and he-la was saying, ‘O Jibraeel-as! I-la have been Respited!’, until he-la fell into the sea’.
قَالَ زُرَارَةُ فَقُلْتُ لِأَبِي جَعْفَرٍ ع لِأَيِّ شَيْءٍ كَانَ يَخَافُ وَ هُوَ مُؤَجَّلٌ قَالَ عَلَى أَنْ يُقْطَعَ بَعْضُ أَطْرَافِهِ.
Zurara said, ‘I said to Abu Ja’far-asws, ‘For which thing (reason) he-la had feared and he-la had been Respited?’ He-asws said: ‘Upon that some of his-la ends (limbs) would be cut off’’.[14]
15- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُؤْوُوا مِنْدِيلَ اللَّحْمِ فِي الْبَيْتِ فَإِنَّهُ مَرْبِضُ الشَّيْطَانِ وَ لَا تُؤْوُوا التُّرَابَ خَلْفَ الْبَابِ فَإِنَّهُ مَأْوَى الشَّيْطَانِ
And from him, by his chain,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘Do not leave a towel for meat in the house, for it is an enclosure of the Satan-la, nor leave the soil (to gather) behind the door, for it is a shelter of the Satan-la.
فَإِذَا بَلَغَ أَحَدُكُمْ بَابَ حُجْرَتِهِ فَلْيُسَمِّ فَإِنَّهُ يَفِرُّ الشَّيْطَانُ وَ إِذَا سَمِعْتُمْ نِيَاحَ الْكِلَابِ وَ نَهِيقَ الْحَمِيرِ فَتَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّهُمْ يَرَوْنَ وَ لَا تَرَوْنَ فَافْعَلُوا ما تُؤْمَرُونَ الْخَبَرَ.
Whenever one of you reaches to the door of his room, let him Name (Bismillah), for it would cause the Satan-la to flee, and whenever you hear the barking of the dogs and braying of the donkeys, then seek Refuge with Allah-azwj from the pelted Satan-la, for they-la can see you and you cannot see them, therefore do what you are being Commanded”. [2:68]’ – the Hadeeth’’.[15]
16- الْعِلَلُ، بِإِسْنَادِهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ع أَسْأَلُهُ عَنْ عِلَّةِ الْغَائِطِ وَ نَتْنِهِ قَالَ إِنَّ اللَّهَ تَعَالَى خَلَقَ آدَمَ وَ كَانَ جَسَدُهُ طَيِّباً وَ بَقِيَ أَرْبَعِينَ سَنَةً مُلْقًى تَمُرُّ بِهِ الْمَلَائِكَةُ فَتَقُولُ لِأَمْرٍ مَا خُلِقْتَ وَ كَانَ إِبْلِيسُ يَدْخُلُ فِي فِيهِ وَ يَخْرُجُ مِنْ دُبُرِهِ فَلِذَلِكَ صَارَ مَا فِي جَوْفِ آدَمَ مُنْتِناً خَبِيثاً غَيْرَ طَيِّبٍ.
(The book) ‘Al Ilal’ – By his chain from Abdul Azeem Al hasany who said,
‘I wrote to Abu Ja’far-asws asking him-asws about the reason for the defecation and it’s stench. He-asws said: ‘Allah-azwj the Exalted Created Adam-as, and his-as body was good (goodly smelling), and he-as remained for forty years having been left. The Angels passed by him-as. They said, ‘He-as has been Created for a matter’. And Iblees-la entered into his-as mouth and came out from his-as behind. For that (reason), whatever was in the interior of Adam-as became stinky, wicked, not good (of smell)’’.
(The book) ‘Al Ilal’ – From Majaylawiya, from his uncle, from Ahmad Al Barqy, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘But rather, the affliction of Ayoub-as which he-as had been afflicted with in the world was due to the bounties Allah-azwj had Favoured with upon him-as. He-as gave it’s thanks.[16]
17- الْعِلَلُ، عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا كَانَتْ بَلِيَّةُ أَيُّوبَ الَّتِي ابْتُلِيَ بِهَا فِي الدُّنْيَا لِنِعْمَةٍ أَنْعَمَ اللَّهُ بِهَا عَلَيْهِ فَأَدَّى شُكْرَهَا وَ كَانَ إِبْلِيسُ فِي ذَلِكَ الزَّمَانِ لَا يُحْجَبُ دُونَ الْعَرْشِ فَلَمَّا صَعِدَ عَمَلُ أَيُّوبَ بِأَدَاءِ شُكْرِ النِّعْمَةِ حَسَدَهُ إِبْلِيسُ فَقَالَ يَا رَبِّ إِنَّ أَيُّوبَ لَمْ يُؤَدِّ شُكْرَ هَذِهِ النِّعْمَةِ إِلَّا بِمَا أَعْطَيْتَهُ مِنَ الدُّنْيَا فَلَوْ حُلْتَ بَيْنَهُ وَ بَيْنَ دُنْيَاهُ مَا أَدَّى إِلَيْكَ شُكْرَ نِعْمَةٍ فَسَلِّطْنِي عَلَى دُنْيَاهُ تَعْلَمْ أَنَّهُ لَا يُؤَدِّي شُكْرَ نِعْمَةٍ
And in that time, Iblees-la had not been barred below the Throne. When the deeds of Ayoub‑as of giving the thanks for the bounties, ascended, Iblees-la envied him-as. He-la said, ‘O Lord-azwj! Ayoub-as has not shown appreciation for these bounties, except due to what You-azwj have Given him-as from the world. If You-azwj were to Vacate between him-as and his-as world, he-as will not show appreciation to you for the bounties. So, let me-la to overcome upon his-as world (and) You-azwj will come to know that he-as does not show appreciation for bounties’.
فَقَالَ قَدْ سَلَّطْتُكَ عَلَى دُنْيَاهُ
He-azwj Said: “I-azwj hereby let you-la overcome upon his-as world!”
فَلَمْ يَدَعْ لَهُ دُنْيَا وَ لَا وَلَداً إِلَّا أَهْلَكَ ذَلِكَ وَ هُوَ يَحْمَدُ اللَّهَ عَزَّ وَ جَلَّ
So, he-la did not leave any world for him-as nor any children, except he-la destroyed that, and he-as kept on praising Allah-azwj Mighty and Majestic.
ثُمَّ رَجَعَ إِلَيْهِ فَقَالَ يَا رَبِّ إِنَّ أَيُّوبَ يَعْلَمُ أَنَّكَ سَتَرُدُّ عَلَيْهِ دُنْيَاهُ الَّتِي أَخَذْتَهَا مِنْهُ فَسَلِّطْنِي عَلَى بَدَنِهِ حَتَّى تَعْلَمَ أَنَّهُ لَا يُؤَدِّي شُكْرَ نِعْمَةٍ
Then he-la returned to Him-azwj. He-la said, ‘O Lord-azwj! Ayoub-as knows that You-azwj will be Returning his-as world back to him-as, that which I-la have taken is away from him-as. So let me-la overcome upon his-as body, until You-azwj Know that he-as does not show appreciation for bounties’.
قَالَ عَزَّ وَ جَلَّ قَدْ سَلَّطْتُكَ عَلَى بَدَنِهِ مَا عَدَا عَيْنَيْهِ وَ قَلْبَهُ وَ لِسَانَهُ وَ سَمْعَهُ
Mighty and Majestic Said: “I-azwj hereby let you-la overcome upon his-as body, apart from his‑as eyes, and his-as heart, and his-as tongue, and his-as hearing!”
فَقَالَ أَبُو بَصِيرٍ قَالَ أَبُو عَبْدِ اللَّهِ ع فَانْقَضَّ مُبَادِراً خَشْيَةَ أَنْ تُدْرِكَهُ رَحْمَةُ اللَّهِ عَزَّ وَ جَلَّ فَيَحُولَ بَيْنَهُ وَ بَيْنَهُ فَنَفَخَ فِي مَنْخِرَيْهِ مِنْ نَارِ السَّمُومِ فَصَارَ جَسَدُهُ نُقَطاً نُقَطاً.
Abu Baseer said, ‘Abu Abdullah-asws said: ‘He-la swooped away rushing, fearing that the Mercy of Allah-azwj Mighty and Majestic mighty come across him-as and form a barrier between him-la and him-as. He-la blew into his-as nostril from the toxic fumes, and his-as body became spots, spots’’.[17]
18- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُثْمَانَ النَّوَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ كَيْفَ سُلِّطَ إِبْلِيسُ عَلَى مَالِهِ وَ عَلَى وُلْدِهِ وَ عَلَى أَهْلِهِ وَ عَلَى كُلِّ شَيْءٍ مِنْهُ وَ لَمْ يُسَلَّطْ عَلَى عَقْلِهِ تُرِكَ لَهُ يُوَحِّدُ اللَّهَ بِهِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Usman Al Nawa, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Afflict the Momin with every affliction and Causes him to die every death, and He-azwj does not Afflict him with the going away of his intellect (dementia etc.). Don’t you see Ayoub-as, how Iblees-la had overcome upon his-as wealth, and upon his-as children, and upon his-as family, and upon all things from him-as, and he-la could not overcome upon his-as intellect? It was left for him-as to profess the Oneness of Allah-azwj with it’’.[18]
19 الْفَقِيهُ، قَالَ الصَّادِقُ ع إِذَا أَتَى أَحَدُكُمْ أَهْلَهُ فَلْيَذْكُرِ اللَّهَ فَإِنَّ مَنْ لَمْ يَذْكُرِ اللَّهَ عِنْدَ الْجِمَاعِ فَكَانَ مِنْهُ وَلَدٌ كَانَ شِرْكَ شَيْطَانٍ وَ يُعْرَفُ ذَلِكَ بِحُبِّنَا وَ بُغْضِنَا.
(The book) ‘Al Faqeeh’ –
‘Al-Sadiq-asws said: ‘Whenever one of you goes to his wife, then let him mention Allah-azwj, for the one who does not mention Allah-azwj at (the time of) copulation, and a child comes into being from it, he would be an associate of Satan-la – and that is recognise by loving us-asws and hating us-asws’’.[19]
20- وَ مِنْهُ، قَالَ أَبُو جَعْفَرٍ ع إِذَا انْكَشَفَ أَحَدُكُمْ لِبَوْلٍ أَوْ لِغَيْرِ ذَلِكَ فَلْيَقُلْ بِسْمِ اللَّهِ فَإِنَّ الشَّيْطَانَ يَغُضُّ بَصَرَهُ عَنْهُ حَتَّى يَفْرُغَ.
And from him –
‘Abu Ja’far-asws said: ‘Whenever one of you undresses for urinating or for other than that, let him say, ‘In the Name of Allah-azwj’, for the Satan-la would shut his-la eyes from him until he is free’’.[20]
21- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الرِّضَا ع قَالَ: قَالَ لِي إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فِي سَفَرٍ أَوْ حَضَرٍ فَقُلْ بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
And from him, by his chain from Ali Bin Asbat,
‘From Al-Reza-asws, he (the narrator) said, ‘He-asws said to me: ‘Whenever you go out from your house in a journey or a non-journey, then say, ‘In the Name of Allah-azwj! I believe in Allah-azwj. I have relied upon Allah-azwj. Whatever Allah-azwj so Desires. There is neither any might nor strength except with Allah-azwj the Magnificent!’
فَتَلَقَّاهُ الشَّيَاطِينُ فَتَضْرِبُ الْمَلَائِكَةُ وُجُوهَهَا وَ تَقُولُ مَا سَبِيلُكُمْ عَلَيْهِ وَ قَدْ سَمَّى اللَّهَ وَ آمَنَ بِهِ وَ تَوَكَّلَ عَلَى اللَّهِ وَ قَالَ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
Satans-la receive it, and the Angels strike their faces and say, ‘There is no way for you-la all upon him, and he has named Allah-azwj and believed in Him-azwj, and relied upon Allah-azwj, and he said, ‘Whatever Allah-azwj so Desires. There is neither might nor strength except with Allah-azwj’’.[21]
22- الْكَافِي، بِإِسْنَادِهِ عَنْ حَفْصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ عَلَى ذِرْوَةِ كُلِّ جِسْرٍ شَيْطَاناً فَإِذَا انْتَهَيْتَ إِلَيْهِ فَقُلْ بِسْمِ اللَّهِ يَرْحَلْ عَنْكَ.
(The book) ‘Al Kafi’ – By his chain from Hafs Bin Al Qasim who said,
‘Abu Abdullah-asws having said: ‘Upon the archway of every bridge, there is a Satan-la. When you end up to it, then said, ‘In the Name of Allah-azwj’, he-la will depart from it’’.[22]
23- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ إِذَا أَتَى الْمَرْأَةَ وَ جَلَسَ مَجْلِسَهُ حَضَرَهُ الشَّيْطَانُ فَإِنْ هُوَ ذَكَرَ اسْمَ اللَّهِ تَنَحَّى الشَّيْطَانُ عَنْهُ وَ إِنْ فَعَلَ وَ لَمْ يُسَمِّ أَدْخَلَ الشَّيْطَانُ ذَكَرَهُ فَكَانَ الْعَمَلُ مِنْهُمَا جَمِيعاً وَ النُّطْفَةُ وَاحِدَةٌ
(The book) ‘Al Tahzeeb’ – By his chain from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The man, when he goes to the wife and sits his seat, the Satan-la presents. If he mentions the Name of Allah-azwj, the Satan-la steps aside from him, and if he does and does not name (Allah-azwj), the Satan-la enters into his manhood, so the deed would be from them both together, and the seed would be one’.
قُلْتُ فَبِأَيِّ شَيْءٍ يُعْرَفُ هَذَا جُعِلْتُ فِدَاكَ قَالَ بِحُبِّنَا وَ بُغْضِنَا.
I said, ‘So by which thing can this be known? May I be sacrificed for you-asws’. He-asws said, ‘By our-asws love and our-asws hatred (from the child)’’.[23]
24- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا ثُمَالِيُّ إِنَّ الصَّلَاةَ إِذَا أُقِيمَتْ جَاءَ الشَّيْطَانُ إِلَى قَرِينِ الْإِمَامِ فَيَقُولُ هَلْ ذَكَرَ رَبَّهُ فَإِنْ قَالَ نَعَمْ ذَهَبَ وَ إِنْ قَالَ لَا رَكِبَ عَلَى كَتِفَيْهِ فَكَانَ إِمَامَ الْقَوْمِ حَتَّى يَنْصَرِفُوا
And from him, by his chain from Abu Hamza who said,
‘Ali-asws Bin Al-Husayn-asws said: ‘O Sumaly! When the Salat is established, the Satan-la comes to the companions of the prayer leader and says, ‘Did he mention his Lord-azwj (say Bismillah)?’ If he (the companion) says, ‘Yes’, he (the Satan-la) goes away, and if he (the pair) says, ‘No’, he-la rides upon his shoulder and becomes a prayer leader of the people until they disperse’.
قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ لَيْسَ يَقْرَءُونَ الْقُرْآنَ قَالَ بَلَى لَيْسَ حَيْثُ تَذْهَبُ يَا ثُمَالِيُّ إِنَّمَا هُوَ الْجَهْرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Aren’t they (non-Shias) reciting the Quran?’ He-asws said: ‘Yes! It isn’t where you are going (with it), O Sumaly! But rather, it is the loud recitation of, ‘In the Name of Allah-azwj the Beneficent, the Merciful!’’[24]
بيان قرين الإمام الملك الذي يحفظ عمله أو الشيطان الذي وكل به.
Explanation – A pair/companion of the prayer leader is the one who records his deeds, of the Satan-la who has been allocated with him.
25- الْمَحَاسِنُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَكَلْتَ الطَّعَامَ فَقُلْ بِسْمِ اللَّهِ فِي أَوَّلِهِ وَ فِي آخِرِهِ فَإِنَّ الْعَبْدَ إِذَا سَمَّى فِي طَعَامِهِ قَبْلَ أَنْ يَأْكُلَ لَمْ يَأْكُلْ مَعَهُ الشَّيْطَانُ وَ إِذَا سَمَّى بَعْدَ مَا يَأْكُلُ وَ أَكَلَ الشَّيْطَانُ مِنْهُ تَقَيَّأَ مَا كَانَ أَكَلَ.
(The book) ‘Al Mahasin – By his chain,
‘From Abu Abdullah-asws having said: ‘Whenever you have a meal, then say, ‘In the Name of Allah-azwj’, in its beginning and in its end. If the servant, when he names (Allah-azwj) during his meal before he eats, the Satan-la will not eat with him, and when he names after having eaten and the Satan-la eats from it, he-la would vomit out whatever he-la had eaten’’.[25]
26- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا وُضِعَ الْغَدَاءُ وَ الْعَشَاءُ فَقُلْ بِسْمِ اللَّهِ فَإِنَّ الشَّيْطَانَ يَقُولُ لِأَصْحَابِهِ اخْرُجُوا فَلَيْسَ هُنَا عَشَاءٌ وَ لَا مَبِيتٌ وَ إِنْ هُوَ نَسِيَ أَنْ يُسَمِّيَ قَالَ لِأَصْحَابِهِ تَعَالَوْا فَإِنَّ لَكُمْ هُنَا عَشَاءً وَ مَبِيتاً.
And from him, by his chain from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘When the lunch and the dinner are places, then say, ‘In the Name of Allah-azwj’, for the Satan-la says to his-la companion, ‘Get out, for there is neither any dinner nor spending the night over here!’ And if he forgets to name (Allah-azwj), he-la says to his-la companions, ‘Come, for there is dinner for you-la over here and spending the night’’.[26]
27- وَ قَالَ ع فِي خَبَرٍ آخَرَ إِذَا تَوَضَّأَ أَحَدُكُمْ وَ لَمْ يُسَمِّ كَانَ لِلشَّيْطَانِ فِي وُضُوئِهِ شِرْكٌ وَ إِنْ أَكَلَ أَوْ شَرِبَ أَوْ لَبِسَ لِبَاساً يَنْبَغِي أَنْ يُسَمِّيَ عَلَيْهِ فَإِنْ لَمْ يَفْعَلْ كَانَ لِلشَّيْطَانِ فِيهِ شِرْكٌ.
And he-asws said in another Hadeeth: ‘Whenever one of you performs wud’u and does not name, there would be a participation for the Satan-la in his wud’u, and when eating, or drinking, or wearing clothes, it is befitting that one names (Allah-azwj) upon it, for if one does not do so, there would be participation for the Satan-la in it’’.[27]
28- الْفَقِيهُ، فِي وَصَايَا النَّبِيِّ ص لِعَلِيٍّ يَا عَلِيُّ النَّوْمُ عَلَى أَرْبَعَةٍ نَوْمُ الْأَنْبِيَاءِ عَلَى أَقْفِيَتِهِمْ وَ نَوْمُ الْمُؤْمِنِينَ عَلَى أَيْمَانِهِمْ وَ نَوْمُ الْكُفَّارِ وَ الْمُنَافِقِينَ عَلَى يَسَارِهِمْ وَ نَوْمُ الشَّيَاطِينِ عَلَى وُجُوهِهِمْ.
(The book) ‘Al Faqeeh’ –
‘In a bequest of the Prophet-saww to Ali-asws: ‘O Ali-asws! The sleeps are four sleeps – a sleep of the Prophets-as upon their-as backs, and a sleep of the Momineen upon their right side, and sleep of the Kafirs and the hypocrites upon their left sides, and a sleep of the Satans-la upon their-la faces’’.[28]
29- تَفْسِيرُ الْإِمَامِ، قَالَ ع قَالَ رَسُولُ اللَّهِ ص تَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّ مَنْ تَعَوَّذَ بِاللَّهِ أَعَاذَهُ اللَّهُ وَ تَعَوَّذُوا مِنْ هَمَزَاتِهِ وَ نَفَخَاتِهِ وَ نَفَثَاتِهِ أَ تَدْرُونَ مَا هِيَ أَمَّا هَمَزَاتُهُ فَمَا يُلْقِيهِ فِي قُلُوبِكُمْ مِنْ بُغْضِنَا أَهْلَ الْبَيْتِ
Tafseer of the Imam (Al-Hassan Al-Askari-asws) – Rasool-Allah-saww said: ‘Seek Refuge with Allah-azwj from the Pelted Satan-la, for the one who seeks Refuge with Allah-azwj and seeks Refuge with Allahazwj from himla, Allahazwj would Shelter him – and seek Refuge – from hisla insinuations, and hisla blowing(s), and hisla puffings. Are you knowing what it is? As for hisla whispering suggestions, so it is what hela casts into your hearts from (having) ourasws hatred, of the Peopleasws of the Household.
قَالُوا يَا رَسُولَ اللَّهِ وَ كَيْفَ نُبْغِضُكُمْ بَعْدَ مَا عَرَفْنَا مَحَلَّكُمْ مِنَ اللَّهِ وَ مَنْزِلَتَكُمْ
They said, ‘O Rasool-Allahsaww! And how can we have hatred for youasws all after yousaww making us recognise yourasws places from Allahazwj and yourasws statuses?’
قَالَ أَنْ تُبْغِضُوا أَوْلِيَاءَنَا وَ تُحِبُّوا أَعْدَاءَنَا
He-saww said: ‘If you were to hate our-asws friends and love our-asws enemies’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا نَفَخَاتُهُمْ
It was said, ‘And what are their-la blowing(s)?’
قَالَ هِيَ مَا يَنْفُخُونَ بِهِ عِنْدَ الْغَضَبِ فِي الْإِنْسَانِ الَّذِي يَحْمِلُونَهُ عَلَى هَلَاكِهِ فِي دِينِهِ وَ دُنْيَاهُ وَ قَدْ يَنْفُخُونَ فِي غَيْرِ حَالِ الْغَضَبِ بِمَا يُهْلِكُونَ بِهِ
He-saww said: ‘These are what they-la are blowing with during the angers in the human being which carries him upon his destruction in his religion and his world, and they do blow in other than the state of anger with what they would be destroyed by it’.
أَ تَدْرُونَ مَا أَشَدُّ مَا يَنْفُخُونَ وَ هُوَ مَا يَنْفُخُونَ بِأَنْ يُوهِمُوا أَنَّ أَحَداً مِنْ هَذِهِ الْأُمَّةِ فَاضِلٌ عَلَيْنَا أَوْ عِدْلٌ لَنَا أَهْلَ الْبَيْتِ وَ أَمَّا نَفَثَاتُهُ فَإِنَّهُ يُرِي أَحَدَكُمْ أَنَّ شَيْئاً بَعْدَ الْقُرْآنِ أَشْفَى لَهُ مِنْ ذِكْرِنَا أَهْلَ الْبَيْتِ وَ مِنَ الصَّلَاةِ عَلَيْنَا.
Do you know what is the severest of what they-la are blowing? And it is what they are blowing with imagination that someone from this community is superior to us-asws, or equal to us-asws People-asws of the Household; and as for what is his-la puffing, it is his-la showing that there is something after the Quran which is more healing for him than mentioning us-asws People-asws of the Household, and from the sending of Salawaat upon us-asws’’.[29]
30- الْعِلَلُ، بِإِسْنَادِهِ عَنْ جَابِرٍ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص أَغْلِقُوا أَبْوَابَكُمْ وَ خَمِّرُوا آنِيَتَكُمْ وَ أَوْكِئُوا أَسْقِيَتَكُمْ فَإِنَّ الشَّيْطَانَ لَا يَكْشِفُ غِطَاءً وَ لَا يَحُلُّ وِكَاءً.
(The book) ‘Al Ilal’ – By his chain from Jabir Al Ansary who said,
‘Rasool-Allah-saww said: ‘Shut your doors and cover up your utensils, and tie up your waterskins, for the Satan-la neither uncovers a lid nor unties a knot’’.[30]
31- الْكَافِي، بِإِسْنَادِهِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ رَسُولُ اللَّهِ إِذَا رَكِبَ الرَّجُلُ الدَّابَّةَ فَسَمَّى رَدِفَهُ مَلَكٌ يَحْفَظُهُ حَتَّى يَنْزِلَ وَ إِذَا رَكِبَ وَ لَمْ يُسَمِّ رَدِفَهُ شَيْطَانٌ فَيَقُولُ لَهُ تَغَنَّ فَإِنْ قَالَ لَهُ لَا أُحْسِنُ قَالَ لَهُ تَمَنَ فَلَا يَزَالُ يَتَمَنَّى حَتَّى يَنْزِلَ.
(The book) ‘Al Kafi’ – By his chain from Ibrahim Bin Abdul Hameed,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘When the man rides the animal and names (In the Name of Allah-azwj), an Angel rides behind him, protecting him until he descends, and when he rides and does not name, a Satan-la rides behind him and says to him, ‘Sing!’ If he says to him-la, ‘I am not good (at it), he-la says to him, ‘Wish (for it)’. He does not cease wishing (for it) until he descends’’.[31]
32- الْعُيُونُ، بِإِسْنَادِهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي أَوَّلِ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ تُغَلُّ مَرَدَةُ الشَّيَاطِينِ.
(The book) ‘Al Uyoun’ – By his chain,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘During the first day of a month of Ramazan, the rebellious Satans-la are shackled’’.[32]
33- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رُبَّمَا حَزِنْتُ فَلَا أَعْرِفُ فِي أَهْلٍ وَ لَا مَالٍ وَ لَا وَلَدٍ وَ رُبَّمَا فَرِحْتُ فَلَا أَعْرِفُ فِي أَهْلٍ وَ لَا مَالٍ وَ لَا وَلَدٍ
(The book) ‘Al Ilal’ – From his father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Yahya, from Al-Hassan Bin Ali Bin Asbaat, from Abu Abdul Rahman who said,
‘I said to Abu Abdullah-asws, ‘Sometimes I am sad, and I don’t know, it is neither regarding wife, nor wealth, nor children, and sometimes I am happy, but I don’t know, it is neither regarding wife, nor wealth, nor children’.
فَقَالَ إِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلَّا وَ مَعَهُ مَلَكٌ وَ شَيْطَانٌ فَإِذَا كَانَ فَرَحُهُ كَانَ دُنُوُّ الْمَلَكِ مِنْهُ وَ إِذَا كَانَ حُزْنُهُ كَانَ دُنُوُّ الشَّيْطَانِ مِنْهُ وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُكُمْ بِالْفَحْشاءِ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا وَ اللَّهُ واسِعٌ عَلِيمٌ.
He-asws said: ‘Surely there isn’t anyone except and with him is an Angel and a Satan-la. When it would be his happiness, the Angel would be nearer to him, and when it would be his sadness, the Satan-la would be closer to him, and that is the Word of Allah-azwj Blessed and Exalted: The Satan promises you the poverty and instructs you with the immoralities, and Allah Promises you Forgiveness from Himself and Grace; and Allah is Capacious, Knowing [2:268]’’.[33]
34- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى أَحَدِهِمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ الْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad,
‘From Abu Abdullah-asws having said: ‘There is none from a heart except and there are two ears for it. Upon one of it is a guiding Angels, and upon the other is a tempting Satan-la. This one instruct him and this one rebukes him. The Satan-la instructs him with the disobedience and the Angel rebukes him away from it. And it is the Word of Allah-azwj Mighty and Majestic: When the two receivers receive, seated on the right and on the left [50:17] He does not utter a word except by him is an observer, ready [50:18]’’.[34]
35- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلْقَلْبِ أُذُنَيْنِ فَإِذَا هَمَّ الْعَبْدُ بِذَنْبٍ قَالَ لَهُ رُوحُ الْإِيمَانِ لَا تَفْعَلْ وَ قَالَ لَهُ الشَّيْطَانُ افْعَلْ وَ إِذَا كَانَ عَلَى بَطْنِهَا نُزِعَ مِنْهُ رُوحُ الْإِيمَانِ.
And from him, by his chain from Abu Baseer,
‘Abu Abdullah-asws having said: ‘There are two ears for the heart, so when the servants think of sinning, the spirit of the Eman says to him, ‘Do not do it!’ And the Satan-la says to him, ‘Do it!’ And when he would be on her belly (committing adultery), the spirit of Eman is snatched away from him’’.[35]
. قوله: و إذا كان على بطنها، يعنى ان المرء إذا كان مشغولا بالزنا نزع روح الايمان كما هو أحد الوجوه في قوله: لا يزنى الزانى و هو مؤمن.
Note: His-asws words: ‘And when he would be upon her belly’ – It means that the man, when he was pre-occupied with the adultery, the spirit of Eman is snatched away, like what is in one of his-asws words: ‘The adulterer does not commit adultery while he is a Momin’’.
36- الْمَحَاسِنُ، عَنْ أَبِي طَالِبٍ عَنْ أَنَسٍ عَنْ عِيَاضٍ اللَّيْثِيِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ عَلَى ذِرْوَةِ كُلِّ بَعِيرٍ شَيْطَاناً فَامْتَهِنُوهَا لِأَنْفُسِكُمْ وَ ذَلِّلُوهَا وَ اذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا كَمَا أَمَرَكُمُ اللَّهُ.
(The book) ‘Al Mahasin’ – From Abu Talib, from Anas, from Iyaz Al Laysi,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Upon a peak of every camel (hump), there are Satans-la, so despise them-la for yourselves and humble them-la and mention the Name of Allah-azwj upon it like what Allah-azwj has Commanded you’’.[36]
37- وَ مِنْهُ، عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ الْخَيْلُ عَلَى كُلِّ مَنْخِرٍ مِنْهَا شَيْطَانٌ فَإِذَا أَرَادَ أَحَدُكُمْ أَنْ يُلْجِمَهَا فَلْيُسَمِّ اللَّهَ.
And from him, from Al Qasim Bi Yahya, from his grandfather Al-Hassan Bin Yaqoub Bin Ja’far who said,
‘I heard Abu Al-Hassan-asws saying: ‘The horse, upon every nostril from it there is a Satan-la. So whenever one of you intends to rein it, then name Allah-azwj’’.[37]
38- طِبُّ الْأَئِمَّةِ، بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَكْثِرُوا مِنَ الدَّوَاجِنِ فِي بُيُوتِكُمْ تَتَشَاغَلْ بِهَا الشَّيَاطِينُ عَنْ صِبْيَانِكُمْ.
(The book) ‘Tibb Al-Aimma-asws’ – By his chain, said: ‘Rasool-Allah-saww said: ‘Keep a lot of poultry in your houses. The Satans-la would pre-occupy with them away from your children’’.[38]
39- الْكَافِي، بِإِسْنَادِهِ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَحَّاشٍ بَذِيٍّ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّكَ إِنْ فَتَّشْتَهُ لَمْ تَجِدْهُ إِلَّا لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ
(The book) ‘Al Kafi’ – By his chain, from Suleym Bin Qays,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj has Prohibited the Paradise upon every immoral one of little shame, not caring what he says nor what is being said to him, for if you were to investigate him, you will not find him except as a communicator or an associate of Satan-la’.
قِيلَ يَا رَسُولَ اللَّهِ وَ فِي النَّاسِ شِرْكُ شَيْطَانٍ
It was said, ‘O Rasool-Allah-saww! And among the people there are associates of Satan-la?’
فَقَالَ ص أَ مَا تَقْرَأُ قَوْلَ اللَّهِ عَزَّ وَ جَلَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ الْخَبَرَ. فَقَالَ ص أَ مَا تَقْرَأُ قَوْلَ اللَّهِ عَزَّ وَ جَلَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ الْخَبَرَ.
He-saww said: ‘Have you not read the Words of Allah-azwj Mighty and Majestic: and participate in their wealth and their children [17:64] – the Hadeeth’’.[39]
40- الْكَافِي، بِإِسْنَادِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع حَيْثُ عَلَّمَهُ الدُّعَاءَ إِذَا دَخَلَتْ عَلَيْهِ امْرَأَتُهُ وَ قَالَ فِيهِ وَ لَا تَجْعَلْ فِيهِ شِرْكاً لِلشَّيْطَانِ
(The book) ‘Al Kafi’ – By his chain from Abu Baseer,
‘From Abu Abdullan-asws when he-asws taught him the supplication when he enters to (be with) his wife, and he-asws said in it: ‘And do not make an association for the Satan-la to be in it’.
قَالَ قُلْتُ وَ بِأَيِّ شَيْءٍ يُعْرَفُ ذَلِكَ
He (Abu Baseer) said, ‘I said, ‘And why which thing does one recognise that?’
قَالَ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَ جَلَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ
He-asws said: ‘Have you not read the Book of Allah-azwj Mighty and Majestic: and participate in their wealth and their children [17:64]?’
ثُمَّ قَالَ إِنَّ الشَّيْطَانَ لَيَجِيءُ حَتَّى يَقْعُدَ مِنَ الْمَرْأَةِ كَمَا يَقْعُدُ الرَّجُلُ مِنْهَا وَ يُحْدِثُ كَمَا يُحْدِثُ وَ يَنْكِحُ كَمَا يَنْكِحُ
Then he-asws said: ‘The Satan-la tends to come until he-la sits from the woman like what the man sits from her, and does like what he does, and he-la penetrates just as he penetrates’.
قُلْتُ بِأَيِّ شَيْءٍ يُعْرَفُ ذَلِكَ قَالَ بِحُبِّنَا وَ بُغْضِنَا فَمَنْ أَحَبَّنَا كَانَ نُطْفَةَ الْعَبْدِ وَ مَنْ أَبْغَضَنَا كَانَ نُطْفَةَ الشَّيْطَانِ.
I said, ‘By which thing is that recognised?’ He-asws said: ‘By loving us-asws and hating us-asws. The one who loves us-asws, he would be the seed of the servant, and one who hates us-asws, he would be the seed of Satan-la’’.[40]
41- وَ قَالَ فِي حَدِيثٍ آخَرَ وَ إِنَّ الشَّيْطَانَ يَجِيءُ فَيَقْعُدُ كَمَا يَقْعُدُ الرَّجُلُ وَ يُنْزِلُ كَمَا يُنْزِلُ الرَّجُلُ.
And he-asws said in another Hadeeth: ‘And the Satan-la comes. He-la sits like what the man sits, and he-la ejaculates like what the man ejaculates’’.[41]
42- وَ فِي رِوَايَةٍ أُخْرَى عَنْ هِشَامٍ عَنْهُ ع فِي النُّطْفَتَيْنِ اللَّتَيْنِ لِلْآدَمِيِّ وَ الشَّيْطَانِ إِذَا اشْتَرَكَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع رُبَّمَا خُلِقَ مِنْ أَحَدِهِمَا وَ رُبَّمَا خُلِقَ مِنْهُمَا جَمِيعاً.
And in another report from Hisham,
‘From him-asws regarding the two seeds of the human being and the Satan-la, when they are associated, Abu Abdullah-asws said: ‘Sometimes he (the child) is Created from one of the two, and sometimes he is Created from both together’’.[42]
43- تَفْسِيرُ الْفُرَاتِ، بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: رَأَى أَمِيرُ الْمُؤْمِنِينَ ع عَلَى بَابِهِ شَيْخاً فَعَرَفَهُ أَنَّهُ الشَّيْطَانُ فَصَارَعَهُ وَ صَرَعَهُ قَالَ قُمْ عَنِّي يَا عَلِيُّ حَتَّى أُبَشِّرَكَ فَقَامَ عَنْهُ
Tafseer Al Furaat – by his chain,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws saw an old man at his-asws door. He‑asws recognised that he-la is the Satan-la. He-asws wrestled him-la and knocked him-la down. He-la said, ‘Stand up from me-la, O Ali-asws, until I-la give you-asws good news!’ He-asws stood up from him-la.
فَقَالَ بِمَ تُبَشِّرُنِي يَا مَلْعُونُ
He-asws said: ‘What are you-la giving me-asws the good news with, O Accursed?’
قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ صَارَ الْحَسَنُ عَنْ يَمِينِ الْعَرْشِ وَ الْحُسَيْنُ عَنْ يَسَارِ الْعَرْشِ يُعْطِيَانِ شِيعَتَهُمَا الْجَوَازَ مِنَ النَّارِ
He-la said, ‘When it will be the Day of Qiyamah, Al-Hassan-asws would come to be on the right of the Throne, and Al-Husayn-asws on left of the Throne. They-asws would be giving to their-asws Shias permits from the Fire’.
قَالَ فَقَامَ إِلَيْهِ وَ قَالَ أُصَارِعُكَ قَالَ مَرَّةً أُخْرَى قَالَ نَعَمْ فَصَرَعَهُ أَمِيرُ الْمُؤْمِنِينَ قَالَ قُمْ عَنِّي حَتَّى أُبَشِّرَكَ فَقَامَ عَنْهُ
He (Abu Ja’far-asws) said: ‘He-la stood up to him-asws and said, ‘I-la shall wrestle you-asws’. He-asws said: ‘Once again!’ He-la said, ‘Yes’. He-la wrestled him-asws, and Amir Al-Momineen-asws knocked him-la down. He-la said, ‘Stand up from me-la until I-la give you-asws good news’. So he‑asws stood up from him-la.
فَقَالَ لَمَّا خَلَقَ اللَّهُ آدَمَ خَرَجَ ذُرِّيَّتُهُ مِنْ ظَهْرِهِ مِثْلَ الذَّرِّ فَأَخَذَ مِيثَاقَهُمْ فَقَالَ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى
He-la said, ‘When Allah-azwj Created Adam-as, Extracted his-as offspring from his-as back like particles. He-azwj Took their Covenants. He-azwj Said: ‘“Am I not your Lord?” They said, ‘Yes, [7:172]’.
قَالَ فَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ فَأَخَذَ مِيثَاقَ مُحَمَّدٍ وَ مِيثَاقَكَ فَعَرَّفَ وَجْهَكَ الْوُجُوهَ وَ رُوحَكَ الْأَرْوَاحَ فَلَا يَقُولُ لَكَ أَحَدٌ أُحِبُّكَ إِلَّا عَرَفْتَهُ وَ لَا يَقُولُ لَكَ أَحَدٌ أُبْغِضُكَ إِلَّا عَرَفْتَهُ
He-la said, ‘They testified upon themselves, so He-azwj Took the Covenant of Muhammad-saww and your-asws Covenant. So, your-asws face was recognised by the faces, and your-asws soul was recognised by the souls, so no one can be saying to you-asws, ‘I love you-asws’, except you-asws would know him, nor will anyone be saying to you-asws, ‘I hate you-asws’, except you-asws will know him’.
قَالَ قُمْ صَارِعْنِي قَالَ ثَلَاثَةً قَالَ نَعَمْ فَصَارَعَهُ وَ صَرَعَهُ فَقَالَ يَا عَلِيُّ لَا تُبْغِضْنِي وَ قُمْ عَنِّي حَتَّى أُبَشِّرَكَ
He-la said, ‘Wrestle me-la!’ He-asws said: ‘Third (time)?’ He-la said, ‘Yes’. He-asws wrestled him‑asws and knocked him-la down. He-la said, ‘O Ali-asws! Do no hate me-la and stand up from me-la, until I-la give you-asws good news’.
قَالَ بَلَى وَ أَبْرَأُ مِنْكَ وَ أَلْعَنُكَ
He-asws said: ‘Yes, and I-asws disavow from you-la and curse you-la!’
قَالَ وَ اللَّهِ يَا ابْنَ أَبِي طَالِبٍ مَا أَحَدٌ يُبْغِضُكَ إِلَّا شَرِكْتُ فِي رَحِمِ أُمِّهِ وَ فِي وُلْدِهِ
He-la said, ‘By Allah-azwj, O son-asws of Abu Talib-asws! There is no one who hates you-asws except I-la will have participated in the womb of his mother and in his children’.
فَقَالَ لَهُ أَ مَا قَرَأْتَ كِتَابَ اللَّهِ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ الْآيَةَ.
He-asws said to him-la: ‘Have you-la not read the Book of Allah-azwj: and participate in their wealth and their children [17:64] – the Verse?’’[43]
44- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، بِإِسْنَادِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ فِي قِصَّةٍ طَوِيلَةٍ فِي حَجِّ إِبْرَاهِيمَ وَ ذَبْحِهِ ابْنَهُ إِلَى أَنْ قَالَ وَ سَلَّمَا لِأَمْرِ اللَّهِ وَ أَقْبَلَ شَيْخٌ فَقَالَ يَا إِبْرَاهِيمُ مَا تُرِيدُ مِنْ هَذَا الْغُلَامِ قَالَ أُرِيدُ أَنْ أَذْبَحَهُ
Tafseer Ali Bin Ibrahim – By his chain from Abu Baseer,
‘From Abu Ja’far-asws in a lengthy story regarding the Hajj of Ibrahim-as and his-as slaughtering his-as son-as, up to he-asws said: ‘And they-as both submitted to the Command of Allah-azwj, and an old man came up and said, ‘O Ibrahim-as! What do you-as intend from this boy-as?’ He-as said: ‘I-as intend to slaughter him-as’.
فَقَالَ سُبْحَانَ اللَّهِ تَذْبَحُ غُلَاماً لَمْ يَعْصِ اللَّهَ عَزَّ وَ جَلَّ طَرْفَةَ عَيْنٍ فَقَالَ إِبْرَاهِيمُ إِنَّ اللَّهَ أَمَرَنِي بِذَلِكَ
He said, ‘Glory be to Allah-azwj! You-as are slaughtering a boy who has not disobeyed Allah-azwj Mighty and Majestic even for the blink of an eye?’ Ibrahim-as said: ‘Allah-azwj has Commanded me-as with that’.
فَقَالَ رَبُّكَ يَنْهَاكَ عَنْ ذَلِكَ وَ إِنَّمَا أَمَرَكَ بِهَذَا الشَّيْطَانُ
He said, ‘Your-as Lord-azwj has Forbidden you-as from that, and rather the Satan-la has instructed you-as with that!’
فَقَالَ لَهُ إِبْرَاهِيمُ إِنَّ الَّذِي بَلَّغَنِي هَذَا الْمَبْلَغَ هُوَ الَّذِي أَمَرَنِي بِهِ وَ الْكَلَامُ الَّذِي وَقَعَ فِي أُذُنِي
Ibrahim-as said to him: ‘The One-azwj Who has Caused me-as to reach this extent, He-azwj is the One-azwj Who has Commanded me-as with it, and the Speech which has occurred in my-as ears (is His-azwj)’.
فَقَالَ لَا وَ اللَّهِ مَا أَمَرَكَ بِهَذَا إِلَّا الشَّيْطَانُ
He said, ‘No, by Allah-azwj! No one has instructed you-as with this except the Satan-la!’
فَقَالَ إِبْرَاهِيمُ لَا وَ اللَّهِ لَا أُكَلِّمُكَ
Ibrahim-as said, ‘No, by Allah-azwj! I-as will not talk to you (anymore)!’
ثُمَّ عَزَمَ إِبْرَاهِيمُ عَلَى الذَّبْحِ فَقَالَ يَا إِبْرَاهِيمُ إِنَّكَ إِمَامٌ يُقْتَدَى بِكَ وَ إِنَّكَ إِذَا ذَبَحْتَهُ ذَبَحَ النَّاسُ أَوْلَادَهُمْ
Then Ibrahim-as determined upon the slaughter. He said, ‘O Ibrahim-as! You-as are an Imam-as being followed with, and you-azwj, if you-as were to slaughter him-as, the people would slaughter their children (following your-as example)’.
فَلَمْ يُكَلِّمْهُ وَ أَقْبَلَ عَلَى الْغُلَامِ وَ اسْتَشَارَهُ فِي الذَّبْحِ
He-as did not speak to him and faced towards the boy-as and consulted him-as regarding the slaughter.
وَ سَاقَ الْحَدِيثَ فِي الْفِدَاءِ إِلَى قَوْلِهِ وَ لَحِقَ إِبْلِيسُ بِأُمِّ الْغُلَامِ حِينَ نَظَرَتْ إِلَى الْكَعْبَةِ فِي وَسَطِ الْوَادِي بِحِذَاءِ الْبَيْتِ فَقَالَ لَهَا مَا شَيْخٌ رَأَيْتُهُ قَالَتْ إِنَّ ذَلِكَ بَعْلِي
And he-asws continued the Hadeeth regarding the ransom up to his-asws words: ‘And Iblees-la caught up with the mother-as of the boy-as. When she-as was looking at the Kabah in the middle of the valley parallel to the house. He said to her-as, ‘Who is the old man I-la saw?’ She-as said, ‘That is my-as husband-as’.
قَالَ فَوَصِيفٌ رَأَيْتُهُ مَعَهُ قَالَتْ ذَلِكَ ابْنِي قَالَ فَإِنِّي رَأَيْتُهُ وَ قَدْ أَضْجَعَهُ وَ أَخَذَ الْمُدْيَةَ لِيَذْبَحَهُ
He-la said, ‘The servant I-la saw being with him-as?’ She-as said, ‘That is my-as son-as’. He-la said, ‘I-la saw him-as and he-as had laid him-as down and took the knife in order to slaughter him-as’.
فَقَالَتْ كَذَبْتَ إِنَّ إِبْرَاهِيمَ أَرْحَمُ النَّاسِ كَيْفَ يَذْبَحُ ابْنَهُ قَالَ فَوَ رَبِّ السَّمَاءِ وَ الْأَرْضِ وَ رَبِّ هَذَا الْبَيْتِ لَقَدْ رَأَيْتُهُ أَضْجَعَهُ وَ أَخَذَ الْمُدْيَةَ
She-as said, ‘You-la are lying! Ibrahim-as is most merciful of the people, how can he-as slaughter his-as own son-as?’ He-la said, ‘By Lord-azwj of the sky and the earth! And by Lord-azwj of this House (Kabah)! I-la have seen him-as lay him-as down and take the knife’.
فَقَالَتْ وَ لِمَ قَالَ يَزْعُمُ أَنَّ رَبَّهُ أَمَرَهُ بِذَلِكَ قَالَتْ فَحَقٌّ لَهُ أَنْ يُطِيعَ رَبَّهُ
She-as said, ‘And why?’ He-la said, ‘He-as claimed that his-as Lord-azwj had Commanded him-as with that’. She-as said, ‘It is a right for him-as that he-as obeys his-as Lord-azwj’.
فَوَقَعَ فِي نَفْسِهَا أَنَّهُ قَدْ أُمِرَ فِي ابْنِهَا بِأَمْرٍ فَلَمَّا قَضَتْ مَنَاسِكَهَا أَسْرَعَتْ فِي الْوَادِي رَاجِعَةً إِلَى مِنًى وَ هِيَ وَاضِعَةٌ يَدَهَا عَلَى رَأْسِهَا تَقُولُ رَبِّي لَا تُؤَاخِذْنِي بِمَا عَمِلْتُ بِأُمِّ إِسْمَاعِيلَ الْحَدِيثَ.
It occurred in her-as self that a matter had been Commanded regarding her-as son-as. When she-as had fulfilled her-as rituals, she-as hastened in the valley returning to Mina, and she-as was placing her-as hand upon her-as head saying, ‘My-as Lord-azwj! Do not Seize me-as with what I-as have done with the mother-as of Ismail-as!’ – the Hadeeth’’.[44]
45- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ آدَمَ ع لَمَّا هَبَطَ مِنَ الْجَنَّةِ اشْتَهَى مِنْ ثِمَارِهَا فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِ قَضِيبَيْنِ مِنْ عِنَبٍ فَغَرَسَهُمَا
(The book) ‘Al Ilal’ – From his father, from Muhammad Bin Yahya Al Attar, from Sahl Bin Ziyad, from Al-Hassan Bin Mahboub, from Khalid Bin Jareer, from Abu Al Rabie the Syrian,
‘From Abu Abdullah-asws having said: ‘When Adam-as came down from the Paradise, he-as yearned for its fruits, so Allah-azwj Blessed and Exalted Send down unto him-as two branches of grapes. So he-as planted them.
فَلَمَّا أَوْرَقَا وَ أَثْمَرَا وَ بَلَغَا جَاءَ إِبْلِيسُ فَحَاطَ عَلَيْهِمَا حَائِطاً فَقَالَ لَهُ آدَمُ مَا لَكَ يَا مَلْعُونُ
When they sprouted leaves, and fruited, and matured, Iblees-la. He-la built a wall upon (around) them. Adam-as said to him-la: ‘What is the matter with you-la, O Accursed?’
فَقَالَ لَهُ إِبْلِيسُ إِنَّهُمَا لِي فَقَالَ كَذَبْتَ فَرَضِيَا بَيْنَهُمَا بِرُوحِ الْقُدُسِ فَلَمَّا انْتَهَيَا إِلَيْهِ قَصَّ آدَمُ ع قِصَّتَهُ
Iblees-la said to him-as, ‘These are mine!’ He-as said: ‘You-la are lying!’ They agreed between them with the Holy Spirit (as judge). When they ended to him, Adam-as narrated his-as story.
فَأَخَذَ رُوحُ الْقُدُسِ شَيْئاً مِنْ نَارٍ فَرَمَى بِهَا عَلَيْهِمَا فَالْتَهَبَتْ فِي أَغْصَانِهِمَا حَتَّى ظَنَّ آدَمُ أَنَّهُ لَمْ يَبْقَ مِنْهُمَا شَيْءٌ إِلَّا احْتَرَقَ وَ ظَنَّ إِبْلِيسُ مِثْلَ ذَلِكَ
The Holy Spirit grabbed something from fire and threw it upon these (grape vines). There was fire in their branches to the extent that Adam-as thought that nothing from these would remain except it would be incinerated, and Iblees-la thought similar to that.
قَالَ فَدَخَلَتِ النَّارُ حَيْثُ دَخَلَتْ وَ قَدْ ذَهَبَ مِنْهُمَا ثُلُثَاهُمَا وَ بَقِيَ الثُّلُثُ فَقَالَ الرُّوحُ أَمَّا مَا ذَهَبَ مِنْهُمَا فَحَظُّ إِبْلِيسَ لَعَنَهُ اللَّهُ وَ مَا بَقِيَ فَلَكَ يَا آدَمُ.
He-asws said: ‘The fire entered where it entered and two-third of these had gone (burnt down), and a third remained. The (Holy) Spirit said: ‘As for what has gone from these, it is a share of Iblees-la, may Allah-azwj Curse him-la, and whatever remains, it is for you-as, O Adam‑as!’’[45]
46- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَهْبَطَ آدَمَ ع أَمَرَهُ بِالْحَرْثِ وَ الزَّرْعِ وَ طَرَحَ إِلَيْهِ غَرْساً مِنْ غُرُوسِ الْجَنَّةِ
And from it, from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al-Husayn Bin Yazeed, from Al-Hassan Bin Ali Bin Abu Hamza, from Ibrahim,
From Abu Abdullah-asws having said: ‘When Adam-as descended, Allah-azwj Blessed and Exalted Commanded him-as with the ploughing and the sowing and Dropped a branch to him from the branches of the Paradise.
فَأَعْطَاهُ النَّخْلَ وَ الْعِنَبَ وَ الزَّيْتُونَ وَ الرُّمَّانَ فَغَرَسَهَا لِتَكُونَ لِعَقِبِهِ وَ ذُرِّيَّتِهِ فَأَكَلَ هُوَ مِنْ ثِمَارِهَا
He-azwj Gave him-as (branches of) dates, and the grapes, and the olives, and the pomegranates. He-as planted these for these to be for his-as posterity and his-as offspring. He‑as ate from their fruits.
فَقَالَ لَهُ إِبْلِيسُ لَعَنَهُ اللَّهُ يَا آدَمُ مَا هَذَا الْغَرْسُ الَّذِي لَمْ أَكُنْ أَعْرِفُهُ فِي الْأَرْضِ وَ قَدْ كُنْتُ بِهَا قَبْلَكَ ائْذَنْ لِي آكُلْ مِنْهُ شَيْئاً فَأَبَى أَنْ يُطْعِمَهُ
Iblees-la, may Allah-azwj Curse him-la, said to him-as, ‘O Adam-as! What is this plant which I-la do not happen to recognise it in the earth, and I-la have been in it before you-as? Allow me-la to eat something from it’. He-as refused to feed him-la.
فَجَاءَ عِنْدَ آخِرِ عُمُرِ آدَمَ فَقَالَ لِحَوَّاءَ إِنَّهُ قَدْ أَجْهَدَنِي الْجُوعُ وَ الْعَطَشُ
He-la came at the end-stage of the lifespan of Adam-as. He-la said to Hawwa-as, ‘The hunger and thirst have tired me-la’.
فَقَالَتْ لَهُ حَوَّاءُ ع إِنَّ آدَمَ عَهِدَ إِلَيَ أَنْ لَا أُطْعِمَكَ شَيْئاً مِنْ هَذَا الْغَرْسِ لِأَنَّهُ مِنَ الْجَنَّةِ وَ لَا يَنْبَغِي لَكَ أَنْ تَأْكُلَ مِنْهُ
Hawwa-as said to him-la: ‘Adam-as has made a pact to me that I-as should not feed you-la anything from this plant because it is from the Paradise, and it is no befitting for you-la to be eating from it!’
فَقَالَ لَهَا فَاعْصِرِي فِي كَفِّي مِنْهُ شَيْئاً فَأَبَتْ عَلَيْهِ فَقَالَ ذَرِينِي أَمَصَّهُ وَ لَا آكُلْهُ فَأَخَذَتْ عُنْقُوداً مِنْ عِنَبٍ فَأَعْطَتْهُ فَمَصَّهُ وَ لَمْ يَأْكُلْ مِنْهُ شَيْئاً لِمَا كَانَتْ حَوَّاءُ قَدْ أَكَّدَتْ عَلَيْهِ فَلَمَّا ذَهَبَ يَعَضُّهُ جَذَبَتْهُ حَوَّاءُ مِنْ فِيهِ
He-la said to her-as, ‘Squeeze some (juice) from it into my-la palm’. She-as refused to him-la. He‑la said leave me-la to lick it and I-la will not eat it’. She-as took a bunk of grapes and gave it to him-la. He-la licked it and did not eat anything from it due to what Hawwa-as had emphasised upon. When he-la went to bite it, Hawwa-as pulled it away from his-la mouth.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى آدَمَ ع أَنَّ الْعِنَبَ قَدْ مَصَّهُ عَدُوِّي وَ عَدُوُّكَ إِبْلِيسُ لَعَنَهُ اللَّهُ وَ قَدْ حَرَّمْتُ عَلَيْكَ مِنْ عَصِيرَةِ الْخَمْرِ مَا خَالَطَهُ نَفَسُ إِبْلِيسَ
Allah-azwj Mighty and Majestic Revealed to Adam-as: “My-azwj enemy and your-as enemy, Iblees-la, may Allah-azwj Curse him-la, has licked the grapes, and I-azwj have Prohibited upon you-saww from the wine juice for as long as the soul of Iblees-la mingles it!”
فَحُرِّمَتِ الْخَمْرُ لِأَنَّ عَدُوَّ اللَّهِ إِبْلِيسَ مَكَرَ بِحَوَّاءَ حَتَّى مَصَّ الْعِنَبَةَ وَ لَوْ أَكَلَهَا لَحَرُمَتِ الْكَرْمَةُ مِنْ أَوَّلِهَا إِلَى آخِرِهَا وَ جَمِيعُ ثِمَارِهَا وَ مَا يَأْكُلُ مِنْهَا
So, the wine was Prohibited because the enemy of Allah-azwj, Iblees-la, had plotted to Hawwa‑as until he-la licked the grapes, and had he-la eaten them, the grapevine would have been Prohibited from it’s beginning to its end, and entirety of its fruits, and whatever is eaten from these.
ثُمَّ إِنَّهُ قَالَ لِحَوَّاءَ ع فَلَوْ أَمْصَصْتِنِي شَيْئاً مِنْ هَذَا التَّمْرِ كَمَا أَمْصَصْتِنِي مِنَ الْعِنَبِ فَأَعْطَتْهُ تَمْرَةً فَمَصَّهَا
Then he-la said to Hawwa-as, ‘If you-as could let me lick something from these dates, like what you-as let me-la lick from the grapes’. She-as gave him-la dates. He-la licked these.
وَ كَانَتِ الْعِنَبَةُ وَ التَّمْرُ أَشَدَّ رَائِحَةً وَ أَزْكَى مِنَ الْمِسْكِ الْأَذْفَرِ وَ أَحْلَى مِنَ الْعَسَلِ فَلَمَّا مَصَّهُمَا عَدُوُّ اللَّهِ ذَهَبَتْ رَائِحَتُهُمَا وَ انْتَقَصَتْ حَلَاوَتُهُمَا
And it was so that the grapes and the dates were of intense aroma and purer than the yellow musk, and sweeter than the honey. When the enemy of Allah-azwj licked these, their aromas went away, and their sweetness was terminated’.
قَالَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ إِنَّ إِبْلِيسَ الْمَلْعُونَ ذَهَبَ بَعْدَ وَفَاةِ آدَمَ ع فَبَالَ فِي أَصْلِ الْكَرْمَةِ وَ النَّخْلَةِ فَجَرَى الْمَاءُ فِي عُرُوقِهِمَا بِبَوْلِ عَدُوِّ اللَّهِ
Abu Abdullah-asws said: ‘Then Iblees-la the Accursed went after the expiry of Adam-as and he-la urinated in the roots of the grapevine and the palm tree. So, the water (urine) flowed in their roots with the urine of the enemy of Allah-azwj.
فَمِنْ ثَمَّ يَخْتَمِرُ الْعِنَبُ وَ التَّمْرُ فَحَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى ذُرِّيَّةِ آدَمَ كُلَّ مُسْكِرٍ لِأَنَّ الْمَاءَ جَرَى بِبَوْلِ عَدُوِّ اللَّهِ فِي النَّخْلَةِ وَ الْعِنَبِ وَ صَارَ كُلُّ مُخْتَمِرٍ خَمْراً لِأَنَّ الْمَاءَ اخْتَمَرَ فِي النَّخْلَةِ وَ الْكَرْمَةِ مِنْ رَائِحَةِ بَوْلِ عَدُوِّ اللَّهِ إِبْلِيسَ لَعَنَهُ اللَّهُ.
Thus, from then on, the grapes and the dates were brewed (to produce intoxicants), so Allah-azwj Mighty and Majestic Prohibited all intoxicants unto the offspring of Adam-as, because the water flowed with the urine of Iblees-la, enemy of Allah-azwj, in the palm tree and the grape (vines), and every fermented substance (dough) is wine, because the water fermented in the palm tree and the grape-vine from the smell of the urine of the enemy of Allah-azwj, Iblees-la, may Allah-azwj Curse him-la’’.[46]
47- تَفْسِيرُ الْإِمَامِ، قِيلَ لِلْإِمَامِ ع فَعَلَى هَذَا لَمْ يَكُنْ إِبْلِيسُ أَيْضاً مَلَكاً
Tafseer of the Imam (Hassan Al-Askari-asws) – It was said to the Imam-asws, ‘So, based upon this as well, Iblees-la did not happen to be an Angel’.
فَقَالَ لَا بَلْ كَانَ مِنَ الْجِنِّ أَ مَا تَسْمَعُونَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِ وَ هُوَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ إِلَى آخِرِ مَا مَرَّ فِي قِصَّةِ هَارُوتَ وَ مَارُوتَ.
He-asws said: ‘No, but he-la was from the Jinn. Are you not listening to Allah-azwj Mighty and Majestic Saying: And when We Said to the Angels: “Do Sajdah to Adam!” So they did Sajdah, except for Iblees. He was from the Jinn, [18:50]; and he-la is the one Allah-azwj Mighty and Majestic Said of: And the Jaan, We Created him from before, from the toxic fire [15:27]’ – up to the end of what has passed in the story of Harut and Marut’’.[47]
48- النهج، نهج البلاغة فِي خُطْبَةٍ يَذْكُرُ فِيهَا خِلْقَةَ آدَمَ ع قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ اسْتَأْدَى اللَّهُ سُبْحَانَهُ وَ تَعَالَى الْمَلَائِكَةَ وَدِيعَتَهُ لَدَيْهِمْ وَ عَهْدَ وَصِيَّتِهِ إِلَيْهِمْ فِي الْإِذْعَانِ بِالسُّجُودِ لَهُ وَ الْخُنُوعِ لِتَكْرِمَتِهِ
(The book) Nahj Al Balagah –
‘In a sermon mentioning in it the Creation of Adam-as, he-asws, may the Salawaat of Allah-azwj be upon him-as, said: ‘And Allah-azwj the Glorious and Exalted Summoned the Angels for His‑azwj Entrustment with them and a Pact of His-azwj Advice to them regarding their acquiescence by doing Sajdah to him-as, and submission to his-as prestige.
فَقَالَ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ وَ قَبِيلَهُ اعْتَرَتْهُمُ الْحَمِيَّةُ وَ غَلَبَتْ عَلَيْهِمُ الشِّقْوَةُ وَ تَعَزَّزُوا بِخِلْقَةِ النَّارِ وَ اسْتَوْهَنُوا خَلْقَ الصَّلْصَالِ
He-azwj Said: ‘“Do Sajdah to Adam!” [18:50]’. They performed Sajdah except Iblees-la and his‑la tribe (p.s. the words ‘and his-la tribe’ is neither in the Quran nor in Nahj Al-Balagah). The self-esteem withheld them, and the wretchedness overcame upon them, and they-la endeared with a creation of the fire and they belittled the creation of the clay.
فَأَعْطَاهُ النَّظِرَةَ اسْتِحْقَاقاً لِلسُّخْطَةِ وَ اسْتِتْمَاماً لِلْبَلِيَّةِ وَ إِنْجَازاً لِلْعِدَةِ فَقَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ
Allah-azwj Granted him-as the Respite (time), to be deserving of the Wrath and completion of the Trial, and fulfilment of the term. He-azwj Said: ‘He Said: “So you are of the Respited ones [38:80] Up to the Day of the known time!” [38:81].
ثُمَّ أَسْكَنَ سُبْحَانَهُ آدَمَ دَاراً أَرْغَدَ فِيهَا عَيْشَهُ وَ آمَنَ فِيهَا مَحَلَّتَهُ وَ حَذَّرَهُ إِبْلِيسَ وَ عَدَاوَتَهُ فَاغْتَرَّهُ عَدُوُّهُ نَفَاسَةً عَلَيْهِ بِدَارِ الْمُقَامِ وَ مُرَافَقَةِ الْأَبْرَارِ.
Then He-azwj the Glorious Settled Adam-as in a house wherein his-as life was pleasant, and was safe in his-as place, and He-azwj Cautioned him-as of Iblees-la and his-la enmity. His-as enemy deceived him-as, envying upon him-as of the house of (high) position, and friendship of the righteous’’.[48]
49- النهج، نهج البلاغة فِي الْخُطْبَةِ الْقَاصِعَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحَمْدُ لِلَّهِ الَّذِي لَبِسَ الْعِزَّ وَ الْكِبْرِيَاءَ وَ اخْتَارَهُمَا لِنَفْسِهِ دُونَ خَلْقِهِ وَ جَعَلَهُمَا حِمًى وَ حَرَماً عَلَى غَيْرِهِ وَ اصْطَفَاهُمَا لِجَلَالِهِ وَ جَعَلَ اللَّعْنَةَ عَلَى مَنْ نَازَعَهُ فِيهِمَا مِنْ عِبَادِهِ
(The book) ‘Nahj Al Balagah’ –
‘In the sermon ‘Al-Qasia’ (192), Amir Al-Momineen-asws said: ‘The Praise is for Allah-azwj Who Wears the Honour and the Greatness and has Chosen the two for Himself besides His-azwj creatures, and Made them a Curse and Prohibition upon others, and He-azwj Chose them for His-azwj Majesty, and Made the Curse to be upon the one from the His-azwj servants who contends Him-azwj regarding these two.
ثُمَّ اخْتَبَرَ بِذَلِكَ مَلَائِكَتَهُ الْمُقَرَّبِينَ لِيَمِيزَ الْمُتَوَاضِعِينَ مِنْهُمْ مِنَ الْمُسْتَكْبِرِينَ
Then He-azwj Tried His-azwj Angels of Proximity with that in order to distinguish between the humble ones from them, from the arrogant ones.
فَقَالَ سُبْحَانَهُ وَ هُوَ الْعَالِمُ بِمُضْمَرَاتِ الْقُلُوبِ وَ مَحْجُوبَاتِ الْغُيُوبِ إِنِّي خالِقٌ بَشَراً مِنْ طِينٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ اعْتَرَضَتْهُ الْحَمِيَّةُ
The Glorious Said, and He-azwj Knows the consciences of the hearts and the hidden matters of the unseen: When your Lord said to the Angels: “I am going to Create a human from clay [38:71] So when I Complete him and Breath from My spirit into him, then fall down to him in Sajdah!” [38:72] So the Angels performed Sajdah, all of them altogether [38:73] Except Iblees. [38:74]. The disdain hindered him-la.
فَافْتَخَرَ عَلَى آدَمَ بِخَلْقِهِ وَ تَعَصَّبَ عَلَيْهِ لِأَصْلِهِ فَعَدُوُّ اللَّهِ إِمَامُ الْمُتَعَصِّبِينَ وَ سَلَفُ الْمُسْتَكْبِرِينَ الَّذِي وَضَعَ أَسَاسَ الْعَصَبِيَّةِ وَ نَازَعَ اللَّهَ رِدَاءَ الْجَبَرِيَّةِ وَ ادَّرَعَ لِبَاسَ التَّعَزُّزِ وَ خَلَعَ قِنَاعَ التَّذَلُّلِ
He-la prided upon Adam-as with his-la creation and was prejudicial against him-as due to his-as origin. The enemy of Allah-azwj is a leader of the prejudicial ones and the fore-runner of the arrogant ones, the one-la who placed the foundation of the prejudices and contended Allah‑azwj of the robe of the Greatness and put on the dress of the haughtiness and removed the covering of humility’.
إِلَى قَوْلِهِ فَاعْتَبِرُوا بِمَا كَانَ مِنْ فِعْلِ اللَّهِ بِإِبْلِيسَ إِذْ أَحْبَطَ عَمَلَهُ الطَّوِيلَ وَ جَهْدَهُ الْجَهِيدَ وَ كَانَ قَدْ عَبَدَ اللَّهَ سِتَّةَ آلَافِ سَنَةٍ لَا يُدْرَى أَ مِنْ سِنِي الدُّنْيَا أَمْ مِنْ سِنِي الْآخِرَةِ عَنْ كِبْرِ سَاعَةٍ وَاحِدَةٍ
Up to his-asws words: ‘So take a lesson with what has happened from Deed of Allah-azwj with Iblees-la when He-azwj Dropped his-la lengthy deeds and his-la extensive efforts, and he-la had worshipped Allah-azwj for six thousand years, not known whether it is from years of the world or from years of the Hereafter, due to the arrogance of one hour (time).
فَمَنْ بَعْدَ إِبْلِيسَ يَسْلَمُ عَلَى اللَّهِ بِمِثْلِ مَعْصِيَتِهِ كَلَّا مَا كَانَ اللَّهُ سُبْحَانَهُ لِيُدْخِلَ الْجَنَّةَ بَشَراً بِأَمْرٍ أَخْرَجَ بِهِ مَلَكاً إِنَّ حُكْمَهُ فِي أَهْلِ السَّمَاءِ وَ أَهْلِ الْأَرْضِ لَوَاحِدٌ وَ مَا بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ مِنْ خَلْقِهِ هَوَادَةٌ فِي إِبَاحَةِ حِمًى حَرَّمَهُ عَلَى الْعَالَمِينَ
So who, from after Iblees-la, can be safe from Allah-azwj with similar to his-la disobedience? Never (no one)! Allah-azwj the Glorious was not going to let a human enter the Paradise with a matter an Angel has been expelled due to it. His-azwj Judgment regarding people of the sky and people of the earth is one, and there is no allowance between Allah-azwj and anyone from His-azwj creatures in legalising an undesirability He-azwj had Prohibited upon the worlds.
فَاحْذَرُوا عِبَادَ اللَّهِ عَدُوَّ اللَّهِ أَنْ يُعْدِيَكُمْ بِدَائِهِ وَ أَنْ يَسْتَفِزَّكُمْ بِخَيْلِهِ وَ رَجِلِهِ فَلَعَمْرِي لَقَدْ فَوَّقَ لَكُمْ سَهْمَ الْوَعِيدِ وَ أَغْرَقَ بِكُمْ بِالنَّزْعِ الشَّدِيدِ وَ رَمَاكُمْ مِنْ مَكَانٍ قَرِيبٍ
So be cautioned, servants of Allah-azwj, from his-la calling you all with his-la call, and pull you with his-la cavalry and his-la infantry. By my-asws life! He-la has already placed the arrow of the threat in the bow for you and has immersed in you all with the severe stretching, and shooting at you from a nearby place!
وَ قَالَ رَبِّ بِما أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ قَذْفاً بِغَيْبٍ بَعِيدٍ وَ رَجْماً بِظَنٍّ غَيْرِ مُصِيبٍ فَصَدَّقَهُ بِهِ أَبْنَاءُ الْحَمِيَّةِ وَ إِخْوَانُ الْعَصَبِيَّةِ وَ فُرْسَانُ الْكِبْرِ وَ الْجَاهِلِيَّةِ
And he-la said, He said, ‘Lord! Due to You having Misled me, I will adorn for them in the earth and will mislead them in their entirety [15:39] – being a slander with a far-fetched hidden matter, and an accusation with incorrect conjecture. They ratified him-la, the sons of vanity and the brothers of prejudices, and the kings of arrogance, and the ignoramuses.
إِلَى قَوْلِهِ ع فَاجْعَلُوا عَلَيْهِ حَدَّكُمْ وَ لَهُ جِدَّكُمْ فَلَعَمْرُ اللَّهِ لَقَدْ فَخَرَ عَلَى أَصْلِكُمْ وَ وَقَعَ فِي حَسَبِكُمْ وَ دَفَعَ فِي نَسَبِكُمْ وَ أَجْلَبَ بِخَيْلِهِ عَلَيْكُمْ وَ قَصَدَ بِرَجِلِهِ سَبِيلَكُمْ إِلَى آخِرِ الْخُطْبَةِ.
Up to his-asws words: ‘So make your sharpness to be against him-la and your efforts for it. By the Command of Allah-azwj! He-la had prided upon your origin, and spoken badly regarding your affiliations, and repelled regarding your lineage, and he-la pulled with his-la cavalry upon you and aimed with his-la infantry to your ways’ – up to the end of the sermon’’.[49]
50- الْمَحَاسِنُ، عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ أَبِي هَدِيَّةَ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَ رَسُولَ اللَّهِ ص كَانَ ذَاتَ يَوْمٍ جَالِساً عَلَى بَابِ الدَّارِ مَعَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِذْ أَقْبَلَ شَيْخٌ فَسَلَّمَ عَلَى رَسُولِ اللَّهِ ص ثُمَّ انْصَرَفَ
(The book) ‘Al Mahasin’ – From Abdullah Bin Al Salt, from Abu Hadiya, from Anas Bin Malik (well-known fabricator),
‘One day Rasool-Allah-saww was seated at the door of the house. With him-saww was Ali Bin Abu Talib-asws when an old man came. He greeted unto Rasool-Allah-saww, then left.
فَقَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أَ تَعْرِفُ الشَّيْخَ فَقَالَ لَهُ عَلِيٌّ مَا أَعْرِفُهُ فَقَالَ ص هَذَا إِبْلِيسُ فَقَالَ عَلِيٌّ ع لَوْ عَلِمْتُ يَا رَسُولَ اللَّهِ لَضَرَبْتُهُ ضَرْبَةً بِالسَّيْفِ فَخَلَّصْتُ أُمَّتَكَ مِنْهُ
Rasool-Allah-saww said to Ali-asws: ‘Did you-asws recognise the old man?’ Ali-asws said to him-saww: ‘I-asws did not recognise him’. He-saww said: ‘This is Iblees-la’. Ali-asws said, ‘If I-asws had known, O Rasool-Allah-saww, I-asws would have struck him-la with a strike with the sword and finished off your-saww community from him-la!’
قَالَ فَانْصَرَفَ إِبْلِيسُ إِلَى عَلِيٍّ ع فَقَالَ لَهُ ظَلَمْتَنِي يَا أَبَا الْحَسَنِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ فَوَ اللَّهِ مَا شَرِكْتُ أَحَداً أَحَبَّكَ فِي أُمِّهِ.
He (Anas the well-known fabricator) said, ‘Iblees-la came to Ali-asws and said, ‘You-asws have been unjust to me-la, O Abu Al-Hassan-asws! Have you-asws not heard Allah-azwj Mighty and Majestic Saying: and participate in their wealth and their children [17:64]? By Allah-azwj! I-la have not participate with anyone from his-saww community who loves you-asws’’.[50]
51- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ حَسَّانَ الْوَاسِطِيِّ رَفَعَ الْحَدِيثَ قَالَ: أَتَتِ امْرَأَةٌ مِنَ الْجِنِّ إِلَى رَسُولِ اللَّهِ ص فَآمَنَتْ بِهِ وَ حَسُنَ إِسْلَامُهَا فَجَعَلَتْ تَجِيئُهُ فِي كُلِّ أُسْبُوعٍ فَغَابَتْ عَنْهُ أَرْبَعِينَ يَوْماً ثُمَّ أَتَتْهُ فَقَالَ لَهَا رَسُولُ اللَّهِ ص مَا الَّذِي أَبْطَأَ بِكِ يَا جِنِّيَّةُ
And from him, from Ali Bin Hassan Al Wasity, raising the Hadeeth, said,
‘A woman from the Jinn came to Rasool-Allah-saww. She believed in him-saww and her Islam was good. She kept coming every week. She was absent from him-saww for forty days, then she came to him-saww. Rasool-Allah-saww said to her: ‘What is that which has delayed you, O (female) Jinn?’
فَقَالَتْ يَا رَسُولَ اللَّهِ أَتَيْتُ الْبَحْرَ الَّذِي هُوَ مُحِيطٌ بِالدُّنْيَا فِي أَمْرٍ أَرَدْتُهُ فَرَأَيْتُ عَلَى شَطِّ ذَلِكَ الْبَحْرِ صَخْرَةً خَضْرَاءَ وَ عَلَيْهَا رَجُلٌ جَالِسٌ قَدْ رَفَعَ يَدَيْهِ إِلَى السَّمَاءِ وَ هُوَ يَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ إِلَّا مَا غَفَرْتَ لِي
She said, ‘I came to a sea which surrounds the world regarding a matter I had intended. I saw a green rock upon the coast of that sea, and upon it was a man seated, and he had raised his hands towards the sky, and he was saying, ‘O Allah-azwj! I ask You-azwj by the right of Muhammad-saww, and Ali-asws, and Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws, please Forgive me!’
فَقُلْتُ لَهُ مَنْ أَنْتَ قَالَ أَنَا إِبْلِيسُ فَقُلْتُ وَ مِنْ أَيْنَ تَعْرِفُ هَؤُلَاءِ
I said to him, ‘Who are you?’ He-la said, ‘I-la am Iblees-la’. I said, ‘And from where do you-la know them-asws?’
قَالَ إِنِّي عَبَدْتُ رَبِّي فِي الْأَرْضِ كَذَا وَ كَذَا سَنَةً وَ عَبَدْتُ رَبِّي فِي السَّمَاءِ كَذَا وَ كَذَا سَنَةً مَا رَأَيْتُ فِي السَّمَاءِ أُسْطُوَانَةً إِلَّا وَ عَلَيْهَا مَكْتُوبٌ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ أَيَّدْتُهُ بِهِ.
He-la said, ‘I-la worshipped my-la Lord-azwj in the earth for such and such years and worshipped my-la Lord-azwj in the sky for such and such years. I-la have not seen any pillar in the sky except and upon it is inscribed, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Ali-asws, Ali-asws is Emir of the Momineen-asws. I-azwj Supported him-saww by him-asws!’’[51]
52- وَ مِنْهُ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْفَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ظَهَرَ إِبْلِيسُ لِيَحْيَى بْنِ زَكَرِيَّا ع وَ إِذَا عَلَيْهِ مَعَالِيقُ مِنْ كُلِّ شَيْءٍ فَقَالَ لَهُ يَحْيَى مَا هَذِهِ الْمَعَالِيقُ يَا إِبْلِيسُ فَقَالَ هَذِهِ الشَّهَوَاتُ الَّتِي أَصَبْتُهَا مِنِ ابْنِ آدَمَ
And from him, from Al Qasim Bin Muhammad Al Asfahany, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘Iblees-la appeared to Yahya Bin Zakariya-as, and behold, there were suspended items upon him-la from all things. Yahya-as said to him-la, ‘What are these suspended items?’ These are lustful desires which I-la have attained from the children of Adam-as’.
قَالَ فَهَلْ لِي مِنْهَا شَيْءٌ قَالَ رُبَّمَا شَبِعْتَ فَثَقَّلَتْكَ عَنِ الصَّلَاةِ وَ الذِّكْرِ قَالَ يَحْيَى لِلَّهِ عَلَيَّ أَنْ لَا أَمْلَأَ بَطْنِي مِنْ طَعَامٍ أَبَداً
He-as said, ‘Is there something from these for me-as?’ He-la said, ‘Sometimes you-as are satiated, so I-la make you-as to be sluggish from the Salat and the Zikr’. Yahya-as said, ‘For Allah-azwj upon me-as is that I-la will not fill up my-as belly from food, ever!’
فَقَالَ إِبْلِيسُ لِلَّهِ عَلَيَّ أَنْ لَا أَنْصَحَ مُسْلِماً أَبَداً
Iblees-la said, ‘For Allah-azwj upon me-la is that I-la will not give good advice to any Muslim, ever!’
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ وَ لِلَّهِ عَلَى جَعْفَرٍ وَ آلِ جَعْفَرٍ أَنْ لَا يَمْلَئُوا بُطُونَهُمْ مِنْ طَعَامٍ أَبَداً وَ لِلَّهِ عَلَى جَعْفَرٍ وَ آلِ جَعْفَرٍ أَنْ لَا يَعْمَلُوا لِلدُّنْيَا أَبَداً.
The Abu Abdullah-asws said, ‘O Hafs! And for Allah-azwj upon Ja’far-asws and the family of Ja’far‑asws is that they will not fill up their bellies from food, ever! And for Allah-azwj upon Ja’far‑asws and family of Ja’far-asws is that they will not work for the world, ever!’’[52]
[1] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 1
[2] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 2
[3] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 3
[4] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 4
[5] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 5
[6] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 6
[7] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 7
[8] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 8
[9] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 9
[10] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 10
[11] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 11
[12] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 12
[13] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 13
[14] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 14
[15] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 15
[16] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 16
[17] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 17
[18] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 18
[19] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 19
[20] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 20
[21] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 21
[22] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 22
[23] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 23
[24] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 24
[25] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 25
[26] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 26
[27] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 27
[28] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 28
[29] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 29
[30] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 30
[31] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 31
[32] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 32
[33] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 33
[34] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 34
[35] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 35
[36] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 36
[37] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 37
[38] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 38
[39] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 39
[40] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 40
[41] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 41
[42] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 42
[43] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 43
[44] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 44
[45] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 45
[46] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 46
[47] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 47
[48] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 48
[49] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 49
[50] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 50
[51] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 51
[52] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 3 H 52