Satan: The Core of Enmity

Ayatollah Jawadi Amuli’s Tafsir al-Tasnim explores the dynamics of enmity originating from Satan, framing him as the central axis of hostility. The Qur’anic phrase, “some of you are enemies to others” (2:36), encompasses multiple layers of enmity: the fundamental enmity of Satan toward humanity and the secondary conflicts among humans, often instigated by Satan’s influence. This dual interpretation is reinforced by verses such as, “Satan only wants to cause between you animosity and hatred through intoxicants and gambling” (5:91), which highlight Satan’s relentless efforts to incite discord among people.

Satan’s enmity is not confined to Adam and his descendants alone but extends to the entirety of humanity. His plots infiltrate various aspects of human life, as evidenced by his manipulation of familial relationships, described in the verse, “Indeed, some of your wives and your children are enemies to you” (64:14). By exploiting false attachments, Satan drives individuals toward sinful behavior, such as acquiring wealth unlawfully for indulgent purposes. These enmities, whether between individuals or within families, stem from Satan’s overarching scheme to disrupt harmony and divert humans from righteousness.

The command “Get down” (ihbiṭū), directed at Adam, Eve, and potentially Iblīs, underscores a shared transition to earthly existence. While the pronoun “some of you” may refer solely to Adam and Eve and their descendants, the broader context of Satan’s persistent hostility suggests his inclusion. His animosity serves as the root cause of human conflicts, tying individual enmities back to his original opposition to divine will.

The phrase “for a time” (ilā ḥīn) signifies the temporal nature of human existence on Earth and its pleasures. Earthly life, described as a “place of settlement and enjoyment for a time” (2:36), is inherently transient. This temporary nature contrasts with the permanence of the Hereafter, where ultimate accountability occurs in the presence of divine justice. The Qur’an highlights this ephemerality in verses like, “Therein you will live, and therein you will die, and from it you will be brought out” (7:25), emphasizing the eventual return to God for judgment.

The concept of mustaqarr (settlement) has dual meanings: it can denote either a temporary earthly dwelling or an eternal spiritual position. On Earth, existence is bound by the planet’s temporality, rendering all worldly pleasures finite. In contrast, true permanence belongs to the Hereafter, where the soul encounters the Absolute Truth, finding eternal joy and fulfillment. This understanding aligns with Qur’anic declarations of the divine encounter as the ultimate abode of permanence.

Ayatollah Jawadi Amuli notes that any notion of boundless establishment or enjoyment on Earth is a reflection of divine infinity, for true infinity resides exclusively with God. All other forms of perceived infinity are but manifestations of His infinite attributes. Thus, the Qur’anic reminders about the temporality of earthly life carry both a cautionary and hopeful message: while earthly existence is fleeting, it serves as a prelude to an eternal abode, where divine justice and mercy prevail.

Reference

Tafsir al-Tasnim (Verse 2:36)