105. Imam Razi’s explanation of the connection can be reduced to as follows: the Prophet was facing hard times with the pagans in Makkah. He and his message stood rejected. (There were a variety of reasons). But two elements were obvious: pride and envy. These two elements prevented the pagans from accepting the prophetic message. So the Prophet was told that he ought to in fact expect it and, be unmindful of it, and should hold on to his good work. The very first man, Adam also faced difficulties in his life because of pride and envy.

106. One of the connotations of the “ihtinak” of the original is to put a rope around the lower jaw of an animal in order to lead it (Razi). Another connotation is destruction. The Arabs say,

احتنك الجراد الزرع

“The locusts destroyed the crops.”

107. The translation of the word “idh-hab” as “go ahead” reflects the understanding of Imam Razi.

108. The allusion by “voice” is to idle entertainment, songs and music. That was the opinion of Mujahid. Ibn `Abbas however said that the allusion is to any call to Allah’s disobedience (Ibn Jarir, Qurtubi, Ibn Kathir).

Thus, by implication, music is forbidden in Islam. (Qurtubi).

Zamakhshari writes that the meaning is: Satan will bring on his forces against those who accept his influence, pulling them out of their homes and resorts, with little regard or respect for their defenses, in short, with ease.

109. While Mujahid said that Satan actually has foot and mounted soldiers from men and Jinn, Ibn `Abbas said that the allusion is to everyone, on foot or mounted, who walks in the way of sin. In a second opinion Mujahid said the same thing (Ibn Jarir, Ibn Kathir).

110. In the opinion of the earliest scholars, anything spent in a cause disapproved by Allah, is the share of Iblis (Ibn Jarir, Ibn Kathir).

111. The allusion, according to Ibn `Abbas, Mujahid, Dahhak and others, is to children born out of sin. Hasan and Qatadah however felt that the allusion is to the parents baptizing their children in a false religion. Mujahid’s opinion was that every child sacrificed at the altar, or killed from fear of poverty, or buried alive out of shame, is the share of Iblis (Ibn Jarir, Ibn Kathir).

(Sins committed under Shaytan’s evil influence are also, in a way, his share in a man’s life: Au.). It is in this vein that, according to a report in the Sahihayn, the Prophet taught us that: “When one of you wishes to go into his wife he may say,

بِاسْمِ اللَّهِ اللَّهُمَّ جَنِّبْنِي الشَّيْطَانَ وَجَنِّبْ الشَّيْطَانَ مَا رَزَقْتَنَا ثُمَّ قُدِّرَ بَيْنَهُمَا فِي ذَلِكَ أَوْ قُضِيَ وَلَدٌ لَمْ يَضُرَّهُ شَيْطَانٌ أَبَدًا

‘In the name of Allah. O Allah, keep us away from Satan and keep Satan away from what You will bestow us (of the progeny).’ (That will assure the Prophet continued) that if a child has been decreed, Satan shall never be able to harm it” (Ibn Kathir).

112. “Satan does not promise them but delusions:” a self-evident truth that has echoed throughout the ages in the lives of individuals and nations, but few have been that would heed. Modern Western world is one of the best examples. In pursuance of their dreams, men and women have been working day and night, like ants around a dead cockroach, offering everything they can in sacrifice: time, energy, family-life, moral values, and the soul’s yearning. But, and despite the amazing material developments, they are yet to experience a single day of peace and true happiness. Far from that, the cogs in the machine rarely experience a single day of relaxation. If not for drugs, wine and music, a large number of people would have gone mad from the relentless pressure on them. As it is, in America every week or so someone shoots a couple of innocent people to death and then commits suicide, to leave those spared pursue Satan’s delusions (Au.).

113. The implication of the words “And suffices Your Lord as a guardian” is that sinless is he who is preserved by Allah. Otherwise, it is not possible for a man to save himself from falling into sin. Allah said therefore that He suffices. He did not say, “the (good) men suffice for themselves” (Alusi).

114. Someone said to a scholar, “Give me a proof of Allah’s existence; but not that of the contingencies.” He asked him whether he had ever been into the sea. He said yes. Then he asked him if he ever faced a storm that threatened to drown everyone. The man said yes. Then he asked if he had lost hopes in those in the boat, or anyone on the land of being able to rescue him. The man replied that yes such a situation had occurred. He asked him, “Did your heart then, in that moment of despair, when you lost hope in everything, cling to hope in something, someone, coming to your rescue?” When he replied with a yes he said, “That something is Allah.” The man felt satisfied with the answer.

115. The commentators have explained that “janib al-barr” (lit. earth-side) has been used to contrast it with the “janib al-bahr” (sea-side). That is, if you escape from one side, that of the sea, how can you be in peace from your Lord’s scourge on the other side, the land?

116. The textual “tabi`a” lends several connotations: someone who could follow up the affair of the drowning to find out as to who holds the responsibility for the event, demand compensation, or sue the party that caused it, and so on. Alternatively it could mean someone who would avenge the action. Ibn `Abbas (as in Ibn Jarir) simply rendered it as “helper” (Au.).

117. Yusuf Ali comments: “The distinction and honor conferred by Allah on man are recounted in order to enforce the corresponding duties and responsibilities of man.”

Nobody ever disputes the fact of man’s superiority over all other organic organisms. But whom does the credit go to? Here comes the denial. However a few have refuted some wild denials. Majid quotes: “In the language of modern anthropology, ‘the great superiority of man’s mental manifestations over those of all other animals is too patent to be called in question by any serious worker in the field of anthropology. Indeed, according to some eminent psychologists, the gap between them cannot be bridged over by the doctrine of organic evolution’ (ERE, I. P. 569). ‘The attempt to minimize this remarkable disparity between man and brute has not met with much support from any class of investigation.’ (ib.).”

It might be noted however, that Allah said that He favored man above most of His creations. He did not say He favored them above all creatures. Hence, and although the present verse does not lend help, the commentators have judged that: (i) Common but committed believers are superior to common angels. (ii) Messengers from among the humans are superior to the messengers from among the angels. (iii) Messengers from among the angels are superior to all common angels as well as committed believers. And (iv) Common angels are superior to common men (Alusi, Shabbir, Shafi`).