What Saytan can Cause
7. Sura al-Araf, Mecca 39
The Quranic Text & Ali’s Version:
وَاتْلُ
عَلَيْهِمْ
نَبَأَ الَّذِيَ
آتَيْنَاهُ
آيَاتِنَا...
7: 175. Relate to them the story of the man to whom We sent our signs,
C1149. Commentators differ whether this story or parable refers to a particular individual, and if so, to whom.
The story of Balaam the seer, who was called out by Israel's enemies to curse Israel, but who blessed Israel instead, (Num. 22-24) is quite different. It is better to take the parable in general sense.
There are men, of talents and position, to whom great opportunities of spiritual insight come, but they perversely pass them by. Satan sees his opportunity and catches them up. Instead of rising higher in the spiritual world, their selfish and worldly desires and ambitions pull them down, and they are lost.
...فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ ﴿١٧٥﴾
but he passed them by:
so Satan followed him up, and he went astray.
وَلَوْ
شِئْنَا لَرَفَعْنَاهُ
بِهَا وَلَـكِنَّهُ
أَخْلَدَ إِلَى
الأَرْضِ وَاتَّبَعَ
هَوَاهُ...
7: 176. If it had been Our will We should have elevated him with our signs; but he inclined to the earth, and followed his own vain desires.
C1150. Notice the contrast between the exalted spiritual honours which they would have received from Allah if they had followed His Will, and the earthly desires which eventually bring them low to the position of beasts and worse.
...فَمَثَلُهُ كَمَثَلِ الْكَلْبِ ...
His similitude is that of a dog:
... إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ ...
if you attack him, he lolls out his tongue, or
C1151. The dog, especially in the hot weather, lolls out his tongue, whether he is attacked and pursued and is tired, or he is left alone. It is part of his nature to slobber. So with the man who rejects Allah.
Whether he is warned or left alone, he continues to throw out his dirty saliva. The injury he will do will be to his own soul. But there may be infection in his evil example,. So we must protect others. And we must never give up hope of his own amendment. So we must continue to warn him and make him think.
...أَوْ تَتْرُكْهُ يَلْهَث ...
if you leave him alone he (still) lolls out his tongue.
... ذَّلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُواْ بِآيَاتِنَا...
That is the similitude of those who reject our signs;
...فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ ﴿١٧٦﴾
so relate the story; perchance they may reflect.
Other Versions:
7: 175
Asad …Satan catches up with him, and he strays, like so many others, into grievous error [note 141].
Pickthall Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray.
Transliteration Watlu 'alaihim naba'al lazi a_taina_hu a_ya_tina_ fansalakha minha_ fa atba'ahusy syaita_nu fa ka_na minal ga_win(a).
7: 176
Asad ……….Thus, his parable is that of an [excited] dog: if you approach him threateningly, he will pant with his tongue lolling; and if you leave him alone, he will pant with his tongue lolling [note 142]. Such are the parable of those who are bent on giving the lie to Our messages. Tell [them], then, this story, so that they might take thorught.
Pickthall And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefore his likeness is as the likeness of a dog; if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought.
Transliteration Wa lau syi'na_ larafa'na_hu biha_ wa la_kinnahu_ akhlada ilal ardi wattaba'a hawa_h(u), fa masaluhu_ ka masalil kalb(i), in tahmil 'alaihi yalhas au tatruk-hu yalhas, za_lika masalul qaumil lazina kazzabu_ bi a_ya_tina_, faqsusil qasasa la'allahum yatafakkaru_n(a).
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2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
فَأَزَلَّهُمَا
الشَّيْطَانُ
عَنْهَا فَأَخْرَجَهُمَا
مِمَّا كَانَا
فِيهِ...
2: 36. Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been.
C52. The word "Iblis" in the verse 34 above is derived from the root idea of desperateness or rebellion whereas "Satan" conveys the idea of perversity or enmity.
Note the appropriateness of the term on each occasion.
Also, "slipping" from the Garden denotes the idea of Evil gradually tempting man from a higher to a lower state. (R).
... وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ...
We said:
"Get ye down, all (ye people), with enmity between yourselves.
C53. Allah's decree is the result of man's action.
Note the transition in Arabic from the singular number in 2:33, to the dual in 2:35, and the plural here, which I have indicated in English by "All ye people."
Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater for any number greater than two.
... وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ ﴿٣٦﴾
On earth will be your dwelling place and your means of livelihood for a time."
C54. Man's sojourn in this lower state, where he is partly an animal of this earth, is for a time.
But he must fulfil his lower duties also, for they too are a part of his spiritual training.
2: 36
Asad But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state (note 29). And so WE said: “Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while!” (note 30).
Pickthall But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time.
Transliteration Fa azallahumasy syaita_nu'anha_ fa akhrajahuma_ mimma_ ka_na_ fih(i), wa qulnah bitu_ ba'dukum li ba'din aduww(un), wa lakum fil ardi mustaqarruw wa mata_'un ila_ hin(in).
[ Asad’s note 30: With this sentence, the address changes from the hitherto-observed dual form to the plural: a further indication that the moral of the story relates to the human race as a whole. ]
[ Ruby’s note: It seems Satan can cause a fall. But only if one allows that to happen through one’s own action or thinking.]
[ Ali’ notes: 52 "Iblis" in ii. 34 is apparently the Power of Evil, with the root idea of desperateness of rebillion. "Satan" in this verse is the Power of Evil, with the root idea of perversity or enmity. Note the appropriateness of the term on each occasion. Also, "slipping" from the Garden denotes the idea of Evil gradually tempting man from a higher to a lower state. (2.36)
53 God's decree is the result of man's action. Note the transition in Arabic from the singular number in ii. 33, to the dual in ii. 35, and the plural here, which I have indicated in English by "All ye people." Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater than two. (2.36)
54 Man's sojourn in this lower state, where he is partly an animal of this earth, is for a time. But he must fulfil his lower duties also, for they too are a part of his spiritual training. (2.36) ] ===================================
4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
لَّعَنَهُ
اللّهُ...
4: 118. Allah did curse him,
... وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا ﴿١١٨﴾
but he said: "I will take of Thy servants a portion marked off.
C628. Satan obtained Allah's permission to tempt man, and this was implied in such free-will as was granted to man by Allah.
Satan's boast is that the portion of mankind seduced by him will be so corrupted in their nature that they will bear a sort of brand that will mark them off as his own; or that they will be like a portion assigned to himself.
وَلأُضِلَّنَّهُمْ
وَلأُمَنِّيَنَّهُمْ
...
4: 119. "I will mislead them, and I will create in them false desires;
C629. Satan's deceptions are with false desires, false superstitions, and false fears.
... وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ ...
I will order them to slit the ears of cattle,
C630. Slitting the ears of cattle is just one instance of the superstitions to which men become slaves when they run after false gods.
Astrology, magic, and vain beliefs in things that do not exist lead men away from Allah, the one true God. (R).
... وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ...
and to deface the (fair) nature created by Allah."
C631. To deface the (fair) nature created by Allah; there is both a physical and a spiritual meaning.
We see many kinds of defacements practised on men and animals, against their true nature as created by Allah, partly on account of superstition, partly on account of selfishness.
Spiritually the case is even worse. How many natures are dwarfed or starved and turned from their original instincts by cruel superstitions or customs?
Allah created man pure: Satan defaces the image.
... وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا ﴿١١٩﴾
Whoever, forsaking Allah, takes Satan for a friend, hath of a surety suffered a loss that is manifest.
Asad’s Version:
4:118, 119 Whom god has rejected for having said, “Verily, of Thy servants I shall most certainly take my due share, and shall lead them astray, and fill them with vain desires; and I shall them – and they will cut off the ears of cattle; and I shall command them - and they will corrupt God’s creation!”
But all who take Satan rather than God for their master do indeed, most clearly, lose all:
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12. Surah Yusuf (Joseph)
The Quranic Text & Ali’s Version:
وَقَالَ
لِلَّذِي ظَنَّ
أَنَّهُ
نَاجٍ
مِّنْهُمَا
اذْكُرْنِي
عِندَ
رَبِّكَ...
12: 42. And of the two, to that one whom he considered about to be saved, he said:
"Mention me to thy lord."
C1697. Joseph never mentioned himself in interpreting the dream, nor ever thought of himself in his kindness to his fellow-sufferers in prison.
It was afterwards, when the cup-bearer's dream came true, and he was being released on being restored to favour, that we can imagine him taking an affectionate leave of Joseph, and even asking him in his elation if he could do anything for Joseph. Joseph had no need of earthly favours,- least of all, from kings or their favorites. The divine grace was enough for him. But he had great work to do, which he could not do in prison-work for Egypt and her king, and the world at large.
If the cup-bearer could mention him to the king, not by way of recommendation, but because the king's own justice was being violated in keeping an innocent man in prison, perhaps that might help to advance the cause of the king and of Egypt. And so he said, "Mention me to Pharaoh."
...فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ...
But Satan made him forget to mention him to his lord:
C1698. The eternal Plan does not put Allah's Prophets under obligations to men commanding mere worldly favour or earthly power. If they are given a chance, the obligation is on the worldly men, however highly placed ...
In this case, the poor cup-bearer was but human. When he was in the midst of the Court, he forgot the poor fellow- prisoner languishing in prison. In this he yielded to the lower part of his nature, which is guided by Satan. (R).
...فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ ﴿٤٢﴾
and (Joseph) lingered in prison a few (more) years.
C1699. A few (more) years: bid' in Arabic signifies a small indefinite number, say up to 3, 5, 7 or 9 years.
Pickthall’s Version:
12: 42
Pickthall And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years.
Transliteration Wa qa_lal maliku inni ara_ sab'a baqara_tin sima_niy ya'kuluhunna sab'un 'ija_fuw wa sab'a sumbula_tin khudriw wa ukhara ya_bisa_t(in), ya_ ayyuhal mala'u aftu_ni fi ru'ya_ya in kuntum lir ru'ya_ ta'buru_n(a).