ٱخْرُجْ

15:35; 38:78.

Commentary:

There being no noun mentioned in the verse to which the pronoun ھا (it) implied in the expression منھا (hence) refers, it may be taken to denote the condition or state or position in which Iblis was before he refused to submit to Adam. Thus the expression, go down hence, signifies, "be thou degraded from thy present position".

11:120; 15:43-44; 32:14; 38:86.

Commentary:

The verse makes it clear that Iblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual rebirth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choose to 'follow' him.

12:51.

12:52.

Important Words:

متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).

حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).

Commentary:

The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.

The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).

Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.

7:14,19; 38:78.

Commentary:

Iblis or the Arch-Satan may not be deserving of punishment because it is, as it were, part of his being to incite men to evil deeds; but his manifestations and embodiments among human beings certainly are. It appears from the Quran that the person who opposed Adam was not Iblis himself but only his mani-festation, for we are told that he came to Adam and talked with him. If he was the very Iblis who, as the Quran says, was from among the jinn, he might as well become visible to us and hence talk with us for, being the progeny of Adam, we are subject to all those influences to which Adam was. But such a thing has never happened. The fact that Iblis does not come to us shows that the person who had a talk with Adam was not the Iblis who was created of fire, but only his human manifestation whom Iblis used as a tool to put Adam into trouble. This is what happens in the case of every Prophet and, in fact, in that of every human being.

The pronoun ھا in the expression منھا (hence) does not refer to the post-mortal Heaven as supposed by some commentators, because Heaven is a place where Satan could not possibly visit and tempt Adam. Nor could Adam be turned out of it; nor can the pronoun refer to the earthly garden in which Adam was placed; for when once Satan was turned out of it, he could not possibly enter it again. So the pronoun refers to that gate of apparent bliss in which men happen to live before the advent of a Prophet when, though they might be prey to many errors, yet, not having rejected a Prophet they are not deprived of divine favours which are here represented in the form of a جنة or garden.

Commentary:

The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).

7:14; 15:35.

Commentary:

The pronoun ھا in the expression منھا (from hence) does not refer to post-mortal Heaven because Heaven is a place where Satan could not possibly enter and from which no one who has once entered is turned out (15:49). In fact the pronoun refers to that state of apparent bliss which men enjoy before the advent of a Prophet, and which is represented in the Quran as جنة (garden).