Satan, the Main Axis of Enmity

The phrase “some of you are enemies to others” may refer to both the enmity among humans due to the whisperings and insinuations of Satan, and the primary enmity of Satan towards humans. It is possible that both types of enmity are intended: the fundamental enmity of Satan towards the children of Adam and the secondary enmity among humans themselves, which arises as a consequence of Satan’s influence. This is supported by the verse: “Satan only wants to cause between you animosity and hatred through intoxicants and gambling” (5:91).

This indicates that Satan seeks to create enmity and hatred between people through means such as drinking alcohol and gambling. These are merely examples, as there are many other sins that also foster enmity between people, not limited to these two.

Furthermore, in Sūrah al-Kahf, it is stated: “Then will you take him and his descendants as allies other than Me while they are enemies to you?” (18:50). This emphasizes that the enmity is not confined solely to Adam and his offspring, as al-Zamakhsharī suggests, nor is it exclusively about Iblīs and humans, as proposed by the author of al-Manār.(142)

This sage considers those who have not engaged in religious knowledge at all to be outside the realm of divine knowledge. Those who have engaged but have not found pure demonstrative proof in all principles are seen as being in the vestibule of the house of religious knowledge, not fully acquainted with the master of the house. He regards those who have excelled in this knowledge and have gathered all the necessary demonstrative proofs as fully acquainted with the sultan of the house. The pinnacle of such knowledge, companionship, and familiarity, he considers to be the privilege of the prophets, while the lower degrees belong to their true followers and the sages.

The prophets themselves also have varying degrees: some have seen their Lord from afar, as he said, “From afar, the Lord appears to me,” while others have witnessed their Lord from up close. He states that anyone who has no realization in the knowledge of God and merely utters the name of God based on imitation or imaginary perception is, in his view, outside the house of knowledge and distant from it.

If the addressees of “Get down” (ihbiṭū) are Adam, Eve, and their children, as mentioned by Amīn al-Islām,(143) then by the unity of context, the pronoun “you” (-kum) in “some of you” (baʿḍukum) also refers to them. Consequently, the enmity mentioned—“some of you are enemies to others” (baʿḍukum li-baʿḍin ʿaduwwun)—refers specifically to human beings’ enmity towards one another, rather than the enmity of Satan towards humans. Based on this interpretation, some scholars, including the commentator on Amīn al-Islām’s work, have limited the phrase to the enmity among humans.

However, if we consider the coherence of the earlier part of the verse, it appears that the address “Go down” (ihbiṭū) includes the trio of Adam, Eve, and Iblīs, and thus the plural pronoun in “some of you” (baʿḍukum) encompasses all three. The fundamental cause and main axis of all enmity is Satan, and any hostility arising within the human race stems initially from the whisperings of Iblīs. Even enmities such as those between father and son, referred to in the verse, “Indeed, some of your wives and your children are enemies to you,” result from Satan’s destructive plotting. By instigating false love, Satan drives the father to earn wealth unlawfully so that his son may spend it in forbidden ways.

The phrase “for a time” (ilā ḥīn), when understood as “until the time of death” or “until the time of resurrection,” indicates that human existence on earth and the benefits derived from it are neither continuous nor permanent; rather, human enjoyment of worldly life is limited. This is similar to what is referenced in Sūrah al-Aʿrāf: “Therein you will live, and therein you will die, and from it you will be brought out” (7:25). And it is also stated in Sūrah Ṭāhā: “From it We created you, and into it We will return you, and from it We will extract you another time.” (20:55).

The statement “And for you on the earth is a place of settlement and enjoyment for a time” (wa lakum fī l-arḍ mustaqarr wa matāʿ ilā ḥīn) not only presents the earth as mankind’s dwelling place and a source of benefit but also conveys that all enmities will eventually be resolved, and the conflicts between humans or between humans and Satan are not everlasting. Rather, they persist for a set period, culminating in all returning to God on the Day of Resurrection, where judgment will occur in the court of divine justice. On that day, humans will lament that Satan deceived them, while Satan will retort: “I only invited you; do not blame me, but blame yourselves” (fa-lā talūmūnī wa lūmū anfusakum mā anā bi-muṣrikhikum wa mā antum bi-muṣrikhiyy) (14:22). This is especially significant considering that, alongside Satan’s invitation, the prophets and reason were simultaneously calling you towards righteousness.

The word mustaqarr can be understood in different contexts: sometimes as a verbal noun (maṣdar mīmī), such as in “To your Lord, that Day, is the [final] destination” (ilā rabbika yawmaʾidhin al-mustaqarr) (75:12), since God, the Glorified, is beyond spatial constraints of proximity and distance. At other times, it functions as a noun of place (ism makān), as in “The companions of Paradise, that Day, are [in] a better settlement” (aṣḥāb al-janna yawmaʾidh khayr mustaqarran) (25:24), acknowledging both a spiritual position and a tangible place for Paradise.

Establishment can be either absolute and unlimited or restricted and finite. Establishment with God, the Glorified, is absolute and infinite, while establishment on earth is limited because the earth itself is temporary and will ultimately be transformed into the earth of the Hereafter. Consequently, earthly beings—whether alive and moving on the earth or dead and inanimate beneath it—experience a constrained and finite establishment. Thus, worldly life is seen as a transient journey rather than a permanent abode, with the true abode of permanence being the Greater Hereafter, where all will stand in the presence of Divine Lordship.

The journey of existence continues until it reaches the Absolute Existence-Bestowing Annihilation, resting only upon encountering the Absolute Truth. Similarly, any enjoyment and benefit on earth is finite; the only enduring enjoyment and boundless benefit is found in the presence of the Absolute Truth—God, the Glorified. Therefore, the phrase “for a time” restricts both the establishment and enjoyment on earth. Since other verses of the Noble Qur’an identify the true abode as the divine encounter, this verse, while warning of the temporary nature of earthly existence, also provides glad tidings: you will move from the limited abode to an everlasting dwelling, and from transient enjoyment to eternal benefit.

It is essential to note that any notion of unlimited establishment or enjoyment is but a reflection of the infinite divine decrees, for there cannot be two infinite and unlimited entities. The true and essential infinity belongs solely to the sacred essence of God, while any perceived infinity or boundlessness in other things is merely a manifestation of one of God’s infinite and beautiful names.

At the conclusion of this exegetical discussion of the verse, it is pertinent to mention that the details of the story of Adam and Eve (a.s.) and their expulsion from Paradise are elaborated in Sūrah al-Aʿrāf and Sūrah Ṭāhā. Therefore, it is appropriate to explore the details of this narrative in those chapters and refrain from an extensive discussion of it under the current verse.