The Noble Qur'an, as the Divine Word, addresses fundamental issues of creation, the cosmic order, and the metaphysical influences of satanic forces on humanity through a multilayered and profound discourse. This treatise, relying on verses 35 to 38 of Surah Al-Baqarah and analysing related verses concerning creation and the infiltration of Satan, provides a scientific and systematic framework for understanding these concepts. The objective is to integrate Qur'anic exegesis with psychological and metaphysical approaches, so as to maintain religious authenticity while establishing a constructive dialogue between science and religion. This work, employing an exalted style appropriate for learned audiences, examines the stages of creation, the role of Satan in penetrating the inner vulnerabilities of the self, and the necessity of scientific and spiritual authority within religious domains. Utilising literary metaphors and semantic connections, the endeavour is made to render the content rich and engaging for researchers and academicians.
No human being, not even the Prophets and saints, possesses a presupposed immunity against the greed of Satan and devils, except by personally sealing the inner vulnerabilities of the self, thereby attaining the health of the soul. This principle indicates the freedom of Satan's will within the Divine system. Immunity is the outcome of spiritual endeavour and the strengthening of piety, not a direct Divine prohibition.
وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
Translation: O Adam, you and your spouse dwell in Paradise and eat thereof abundantly wherever you will, but do not approach this tree lest you become among the wrongdoers.
This verse (Surah Al-Baqarah, verse 35) refers to the residence of Adam and his spouse in Paradise and the prohibition from approaching the forbidden tree. This prohibition constitutes a test to assess the health of the soul and the piety of man.
Satan infiltrates through the inner openings of man, such as weaknesses, distortions, illusions, and the corruption of the self, analogous to water permeating the cracks and fissures of soil. This metaphor points to the interaction between internal and external faculties of man. Psychological and spiritual vulnerabilities constitute gateways for Satan's penetration, which can be sealed by strengthening piety.
The extent of Satan's infiltration corresponds proportionally to the vulnerability of the human self. The deeper the inner openings, the more intense the infiltration. This proportionality establishes a causal relationship between the psychological state and susceptibility to Satan, aligning with the Qur'anic concept of piety.
Prophets are impenetrable in certain respects, yet may be vulnerable in others, depending on the natural constitution of their souls. Complete impenetrability is exclusive to the Divine essence; Prophets attain varying degrees of immunity by sealing their inner openings.
God does not command Satan to keep away from Prophets or others; Satan freely covets and infiltrates. Immunity is the result of the souls health, not a direct Divine interdiction, consistent with the verse: "Indeed, he has no authority over those who have believed." (Surah An-Nahl, verse 99)
Satans interventions manifest in various levels including contact, companionship, guardianship, embellishment, distortion, and suggestion. Contact and companionship represent deeper and more persistent effects, while embellishment and distortion are limited to the alteration of deeds and intentions. These levels demonstrate the diverse methods of Satanic infiltration.
Satanic suggestion leads to the formation of positive or negative mental states in humans, such as ill or benevolent judgments regarding others. This process highlights Satans role in shaping human perceptions and intentions, resulting in either good or evil depending on the individuals psychological context.
The Prophets have aspirations for the welfare of their community and religion, such as the Messenger of Allahs wish for the guidance of the Ummah. These aspirations stem from religious benevolence, not selfish desires, related to the verse: "Perhaps you would kill yourself with grief." (Surah Ash-Shuara, verse 3)
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ
Translation: And We sent not before you any messenger or prophet but when he desired, Satan threw into his desire; but Allah abolishes what Satan throws in, then Allah establishes His verses firmly.
This verse (Surah Al-Hajj, verse 52) refers to Satans covetousness in the wishes of the Prophets and the Divine abrogation of such suggestions. The abrogation denotes the neutralisation of Satanic suggestion and manifests the immunity of the Prophets.
لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ
Translation: To make what Satan throws in a trial for those in whose hearts is disease and whose hearts are hardened.
This verse (Surah Al-Hajj, verse 53) explains that Satans suggestions in Prophets are abrogated, but in individuals with qulubihim marad (diseased hearts) or hardened hearts, these become a trial. Hardness of heart is likened to a psychological infection whose cure is arduous.
Hardness of heart leads to a psychological infection that, unlike physical wounds, is difficult to cure. Repentance, as a psychological surgery, is not an easy act, and prevention from sin is considerably easier. This view aligns with the verse: "Indeed, repentance is [accepted] by Allah." (Surah At-Tawbah, verse 104)
Ignorance of the power of devils renders humans vulnerable to their destruction. Scientific and Qur'anic knowledge of Satan aids in fortifying defences against him and emphasises the necessity of awareness.
وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ
Translation: And whoever turns away from the remembrance of the Most Merciful We appoint for him a devil, and he is to him a companion.
This verse (Surah Az-Zukhruf, verse 36) refers to the existence of general (ubiquitous) and specific (dedicated companion) devils. The Qareen (companion devil) produces deeper effects and greater challenges.
The suggestion in the wishes of the Prophets is made by Iblis as a specific Satan. This distinction refers to the hierarchy of devils and indicates Ibliss ability to infiltrate the aspirations of Prophets, which is neutralised by Divine abrogation.
Devils, like humans, have dual naming: a general name (Satan) and a specific name (such as Iblis or certain tribes). This duality points to the diversity and complexity of devils and invites the saints of God to a precise understanding of the metaphysical enemy.
Devils exist in tribes with various characteristics, including noble, hostile, destructive, or sadistic. Recognition of these tribes enables the saints of God to combat each tribe with appropriate strategies.
Some devils, akin to rubbish, cause disturbances without specific goals, such as igniting fires or moving objects. Due to their weakness, these devils are easily controlled by the saints of God.
Powerful devils, such as specific jinn, possess high capabilities, and confronting them requires strong metaphysical power. These devils create more serious challenges and necessitate profound spiritual strength.
Improper upbringing and consumption of unlawful food increase the inner vulnerabilities of children and connect the satanic companion to them. This process indicates the influence of environment and upbringing on the childs psyche.
The companion devil obstructs the discovery of truths during sleep by causing forgetfulness of beneficial dreams or displacing information. Sleep, as a platform for metaphysical interaction, is affected by the companion devil and highlights the necessity of spiritual upbringing.
Adghath Ahlam (disjointed and aberrant dreams) are the best tools for extracting psychological and spiritual diseases, as the patient in sleep speaks the truth without embarrassment. This perspective reveals the psychological value of aberrant dreams in the diagnosis and treatment of disorders.
فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
Translation: Then Satan caused them to slip from it and brought them out of what they had been in. And We said, "Descend, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time."
This verse (Surah Al-Baqarah, verse 36) refers to the slip of Adam and Eve by Satan and their descent from Paradise. This slip results from Satans infiltration through the inner vulnerabilities of the self and indicates enmity among humans and a temporary abode on earth.
فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Translation: Then Adam received words from his Lord and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful.
This verse (Surah Al-Baqarah, Ayah 37) refers to the acceptance of the words of repentance by Adam and the acceptance of his repentance by God. These words indicate the repair of spiritual breaches and the return to the health of the soul.
Translation: We said, "Descend from it all together, and when guidance comes to you from Me, whoever follows My guidance will have no fear, nor will they grieve."
This verse (Surah Al-Baqarah, Ayah 38) refers to the collective descent and the promise of divine guidance. Following guidance protects one from fear and sorrow and leads to the health of the soul.
Translation: And Solomon did not disbelieve, but the devils disbelieved.
This verse (Surah Al-Baqarah, Ayah 102) refers to the rumours of the devils against Solomon and his immunity. The health of the soul and divine support preserved Solomon from the effects of these rumours.
Translation: And they followed what the devils recited over Solomons kingdom.
This verse (Surah Al-Baqarah, Ayah 102) refers to the devils attempts to weaken Solomons kingdom through magic. Magic is a real but limited phenomenon, powerless before Solomons divine authority.
Translation: Like one over whom the devils have gained mastery, causing him confusion on earth.
This verse (Surah Al-Anam, Ayah 71) refers to the psychological and metaphysical domination of devils, leading a person into confusion and misguidance. Spiritual vigilance is the method to counter this possession.
Translation: Brothers of the devils.
This verse (Surah Al-Anam, Ayah 121) points to humans who have allied themselves with Satan and even surpassed him. This brotherhood results from the reciprocal influence between humans and Satan.
Translation: And thus We have made for every prophet an enemy, devils from mankind and jinn.
This verse (Surah Al-Anam, Ayah 112) refers to the existence of metaphysical enemies for every prophet. These adversaries serve to spiritually strengthen the prophets, analogous to training in sports.
Translation: Do you not see that We sent devils upon the disbelievers, inciting them with harsh incitement?
This verse (Surah Maryam, Ayah 83) refers to the devils inciting the disbelievers. This provocation exacerbates their deviation and illustrates the role of devils in misguidance.
Translation: And among the devils were those who dived for him.
This verse (Surah Saba, Ayah 12) refers to Solomons subjugation of the devils and utilising them for construction works. This subjugation indicates Solomons metaphysical and divine power.
Seminaries, in order to acquire authority similar to Solomons, must attain scientific, spiritual, and economic power to free themselves from dependency and vulnerability. This authority is a prerequisite for intellectual and spiritual leadership of the world.
In the modern world, money is considered a miracle for proving authority. Seminaries must gain lawful and substantial funds and spend them for the poor, not as an end but as a means of service.
To achieve leadership and greatness, seminaries must cut off begging and achieve self-sufficiency and economic authority. Dependency hinders the historical role of seminaries in producing knowledge and guidance.
By emulating Solomon, seminaries can, through acquiring spiritual and scientific power, subjugate devils and accomplish great works. This authority requires the integration of knowledge, justice, and purity.
Religious science, to have global influence, must be liberated from dependency on governments and participate in global scientific circles with scientific and spiritual authority. This independence aids the production of credible knowledge.
Science, unlike politics, has intrinsic nobility and can strengthen the Islamic system. Seminaries, relying on Quranic sciences, can guide the world.
Scholars, with a scientific and spiritual approach, must strengthen the Islamic system and avoid dependence on subsidies. This responsibility refers to the historical role of seminaries in societal guidance.
The Holy Quran, through verses such as "And We said, 'O Adam, dwell, you and your wife, in Paradise'" and "And We sent not before you any messenger or prophet but when he wished", refers to Satans infiltration in human spiritual breaches and the prophets immunity through soul health and divine support. Adams descent was the result of a slip before Satans suggestion, but the words of repentance and divine guidance provided the path back to soul health. Devils, with diverse groups and methods of influence, including touch, companion, and suggestion, target humans; yet prophets and saints, by repairing spiritual breaches, remain immune to their effects. Seminaries, as heirs to Quranic sciences, must acquire scientific, spiritual, and economic authority to, like Solomon, subjugate devils and offer Quranic sciences to the world. This writing, by combining Quranic exegesis, psychology, and metaphysics, provides a systematic framework for understanding these concepts and reviving the role of seminaries in global guidance.
Supervised by Sadegh Khademi
