'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted, said: "And when We said to the angels, 'Prostrate to Adam,' they prostrated except for Iblis. He said, 'Should I prostrate to one whom You created from clay?'" He said, "Have you seen this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few." He said, "Then go, and whoever follows you among them, indeed, Hell will be your recompense, a full recompense." "And incite through your voice whoever you can among them, and assault them with your cavalry and infantry, and share with them in wealth and children, and promise them. But Satan does not promise them except delusion." "Indeed, My servants, there is for you no authority over them. And sufficient is your Lord as a Guardian." The meaning: And remember when We said, and likewise "when" in the previous verse is an accusative governed by an implied verb. The creation of Adam, peace be upon him, and the command to prostrate to him has been mentioned in other places. There is a difference of opinion regarding His saying: "except for Iblis." It was said that it is an exception that is disconnected, because Iblis was not among the angels. It was said that it is connected, because Iblis was among the angels. And His saying: "from clay" can be correct as a distinction, and it can be correct as a state. Iblis judged in this incident and erred; that is because he saw superiority for himself in that he considered fire to be better than clay. He was ignorant that virtues in things are only where Allah, glorified and exalted is He, has specified them, and one does not look to their origins. Al-Tabari mentioned from Ibn Abbas, may Allah be pleased with him, that Iblis was the one whom Allah, exalted is He, commanded, and he took from the surface of the earth a clay and created Adam. The famous view is that he is the Angel of Death. Iblis's disbelief is that he was ignorant of the attribute of justice from Allah, exalted is He, when arrogance and pride overtook him. The root of that was envy, and for this reason it was said: "The first thing by which Allah, exalted is He, was disobeyed was envy." This became evident from Iblis in his saying: "Have you seen this one whom You have honored?" and "I am better than him" as Allah, exalted is He, mentioned in another verse. This is the text that your action is not upright. The 'kaf' in His saying: "Have you seen?" is the 'kaf' of address and exaggeration in alerting, and it has no place in grammar; it is extra. The meaning of "Have you seen?" is as if I am contemplating, and similarly, it is as if the speaker is alerting the addressee to gather what he is about to state. Sibawayh said it means 'inform me,' and he exemplified it with his saying: "Have you seen Zayd? Does he believe?" Abu Muhammad al-Qadi, may Allah have mercy on him, said: And this was said by al-Zajjaj in our verses, and he did not exemplify. And the saying of Sibawayh is correct where there is a question following it, like his example, and what is in this is as I said, and it is not what Sibawayh, may Allah have mercy on him, mentioned. Ibn Kathir read: "You delayed me" with the 'ya' in both connection and pause, and this is the original, and this place is not like the rhyme where omission is good, like the saying of al-A'sha: 'Will my seeking of the wilderness prevent me from coming, when death is near?'

Nafi' read, and Abu Amr with the 'ya' in connection and by omitting it in pause. Ibn Amer, Asim, Hamzah, and Al-Kisai read: "Akhkhartani" by omitting the 'ya' in connection and pause. This is similar to the 'ya' of "Qadi" and similar words, because it is a 'ya' that is at the end with a kasrah before it. From this is His saying, the Most High: ﴿On the Day it comes, no soul will speak except by His permission﴾ [Hud: 105].

And His saying: "La'ahtanikan" means: I will certainly incline and I will certainly pull. It is taken from the 'tahnik' of the animal, which means to be tied at its jaw with a rope or something else so that it submits. And the year 'ahtanak' the wealth, meaning: it draws it in. From this is the poet's saying:

We complain to You of a year that has been unjust ∗∗∗ effort upon effort has weakened us

And it has drawn our wealth and has tilted it.

(p-508) The judge Abu Muhammad, may Allah have mercy on him, said:

And from this poetry, Al-Tabari said in "La'ahtanikan": I will certainly eradicate, and Ibn Abbas, may Allah be pleased with him, expressed this as "I will certainly dominate." And Ibn Zayd said: I will certainly mislead.

The judge Abu Muhammad, may Allah have mercy on him, said:

This is a change of wording, not an interpretation.

And Iblis judged this judgment upon the descendants of Adam, peace be upon him, from his observation of the hollow creation with differing parts, and what is associated with it from desires and afflictions like anger and similar things. Then he excluded the few, knowing that there must be among his descendants someone who will be steadfast in obedience to Allah, the Most High.

And His saying, the Most High: "Go" and what follows it from the commands is a form of 'do', from the threat, like His saying, the Most High: ﴿Do as you wish﴾ [Fussilat: 40]. And "Tabi'aka" means: in the path of disbelief to which you call. So the verse is about the disbelievers and those upon whom the warning applies from the sinners. And His saying, the Most High: "Jazaan" is a noun in the position of a state, and "Al-Mawfur" means: the complete.

And "Istafziz" means: belittle and deceive until he falls into your will. You say: So-and-so has 'istafziz' me in such-and-such, if he deceived you until you fell into a matter he wanted. And from lightness, it is said to the calf: 'Fazz'. And from this is the saying of Zuhair:

As he sought help with a bad 'fazz' of a wild bull ∗∗∗ ∗∗∗ fearing the eyes, so he was not looked upon by the herd.

(p-509) And "the sound" here is said to be: music, flutes, and amusements; because they are all sounds associated with sins, thus they are attributed to the devil, as Mujahid said. And it is said: its meaning is: by your calling them to your obedience. Ibn Abbas, may Allah be pleased with him, said: His sound is the call of every sinner to the disobedience of Allah, the Most High.

The judge Abu Muhammad, may Allah have mercy on him, said:

And the correct view is that "the sound" encompasses all of that.

And His saying, exalted is He: "And agitate" means: intimidate. The agitation is the loud, mixed sound. Al-Hasan read: "And agitate" by connecting the alif and pronouncing the lam with a dammah. And His saying, glorified and exalted is He: ﴿With your horse and your foot﴾ it is said: this is a metaphor and an analogy meaning: strive with your utmost effort. It is said: its meaning is that he has from the jinn horses and foot soldiers, as said by Qatadah. It is said: the intended meaning is the knights of the people and their foot soldiers who engage in falsehood. For they are all helpers of Iblis against others, as said by Mujahid. The majority read: "and your foot" with the jim being silent, and it is the plural of rajil, like tajir and tajr, sahib and sahb, sharib and sharb. Hafs from Asim read: "and your foot" with the jim being pronounced with a kasrah, on the pattern of fa'il, and likewise Al-Hasan and Abu Amr read it - with a difference from him - and it is an adjective. You say: so-and-so walks on foot, meaning not riding. From this is the saying of the poet:

Should I fight for my religion on my horse And not like this a man except with companions?

And Qatadah and Ikrimah read: "With your horse and your men."

And His saying: ﴿And share with them in their wealth﴾ is general for every sin that people commit with wealth. For that spending in sin is the line of Iblis. From this are cigarettes and similar things, and from this is the dowry of the prostitute, the price of wine, the gifts of the soothsayer, usury, and other things that are commonly found among people. And His saying: "and the children" is general for everything that is done regarding the offspring from sins. From this is giving birth through fornication, and from this is naming them Abd al-Shams, Abd al-Harith, and Abu al-Kuwafir, and every disliked name. From this is the burying of daughters which the Arabs used to do, and from this is their dyeing in the religions of disbelief, and other than this, and what the narrator included about the intercourse with jinn and that it causes a woman to conceive from humans is all weak.

And His saying, exalted is He: "And promise them" means: give them false hopes of what will not be fulfilled for them, and that they will not be resurrected. This is a sharing in the souls. Then Allah, exalted is He, informed that He only promises them deception from Him; for it does not avail them anything.

And His saying, exalted is He: ﴿Indeed, My servants, you have no authority over them﴾ is a statement from Allah, blessed and exalted, to Iblis. And His saying: "My servants" refers to the believers in disbelief and the pious in sins. He specified them as the servants, even though it is a general name for all creation, as He intended to honor them and highlight them, just as a man says to one of his sons when he sees from him what he loves: "This is my son," in the sense of alerting him and honoring him. And from this is the saying of the Prophet, blessings and peace be upon him, to Sa'd ibn Abi Waqqas: "This is my maternal uncle, let a man show me his maternal uncle." And "authority" means kingship and dominance, and its interpretation here as evidence is weak. Then He, exalted is He, said to His Prophet, blessings and peace be upon him: And sufficient is your Lord, O Muhammad, as a protector for the believers and a caretaker of their guidance.