Why does Satan say to Allah, "Thou hast thrown me out of the way" in verse 16 of the chapter of al-Araf?

Details of the Question

Why does Satan say to Allah, "Thou hast thrown me out of the way" in verse 16 of the chapter of al-Araf?

The Answer

Dear Brother / Sister,

The chapter of al-Araf, verses 16, 17:

"He said: ‘Because thou hast thrown me out of the way, lo! I will lie in wait for them on thy straight way: Then will I assault them from before them and behind them, from their right and their left: Nor wilt thou find, in most of them, gratitude (for thy mercies).’"

The Explanation of the Verse in Question:

Since you perverted me, deviated me, caused me to deviate, I will lie in wait on Your straight way for Your slaves for whom You perverted me in return for Your perverting me. Ibn Abbas interprets the word “aghwaytani” as “kama adlaltani”.

Do you see the expression? In return for Your perverting me, I will lie in wait on Your straight way for the children of Adam, for whom You perverted me. Then, I will assault them from before them and behind them, from their right and their left; and You will not find in most of them gratitude for You.

First of all, we should state the following: As you can see, Satan attributes his deviation to Allah. He starts speaking by saying in return for deviating me, since you deviated me. In fact, it was not Allah who deviated him. He had already deviated and the order of prostration by our Lord revealed his deviation.

Iblis himself went astray by putting forward his origin, matter, original matter, that is, his race, and by practicing racism since he was deceived by his own desire in the face of the order of Allah. However, he tried to blame Allah for this deviation. This is a separate logic of Satan: not to accept his crime and to attribute the crime to others. In that case, we have to be careful about this logic of mean Satan.

When we look at the Quran, we see two attitudes in the face of the crime. When we look at the verses narrating the creation of Adam, we see two crimes, two criminals and two attitudes in the face of the crime. There are two crimes. One is the crime of Adam and the other is the crime of Iblis. The crime of Adam is eating the forbidden fruit that Allah prohibited in Paradise and the crime of Iblis is not to fulfill the order of prostrating before Adam and to disobey the authority giving this order.

Yes, there are two crimes and two criminals. However, we see two different attitudes in the face of crime. That is, there are two attitudes related to the determination of the crime and the criminal, the acceptance of the crime and the punishment to be given to the criminal: One is the attitude of Adam and the other is the attitude of Iblis. There is the thought of Adam about the crime and accepting the crime and there is the thought and attitude of Iblis. To put it another way, there is the attitude of Adam and the attitude of Iblis in the face of the crime.

The attitude of Adam in the face of the crime he committed is narrated clearly in the Quran as follows:

Hz. Adam realized his crime accepted it, regarded himself guilty and turned toward his Lord by begging and praying Him so that He would forgive him. Naturally, his wife, Hawwa (Eve) did the same. We will dwell on it in detail later when we see the verse. Adam and Hawwa, who assumed an attitude like Allah wanted, who realized that they were guilty and accepted their crime, said the following to their Lord in order to apologize for their crime:

“Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost” (al-Araf, 7/23)

Yes, both of them accepted their crime and said, “We are guilty, we did something that we should not have done, we ate the fruit that we should not have eaten, we wronged our souls by violating your prohibition and we are in a position that we should not be in.” In fact, the one that caused them to eat that fruit and that deceived them by swearing was Satan but they did not blame Satan for it. They did not say he was the criminal and that he perverted them.

They did not blame Allah either by saying, “Why did You send Satan to us and allow him to pervert us?” They accepted their crime. They said, “O Lord! We accept our crime and ask forgiveness from You. If You do not forgive us and show mercy to us, we will certainly be lost.” Our Lord forgave them and told them that He forgave them since they had assumed such an attitude, accepted their crime and regarded Him as the only authority to forgive their crime. That was the attitude of Adam in the face of the crime.

However, the attitude of Iblis was very different: Since You deviated and perverted me, I will do this and this. Who deviated him? Who caused him to commit that crime? Who is guilty? Not him, but Allah. He is innocent and Allah is guilty – God forbid. He speaks as if it was Allah who deviated and perverted him and who caused him to go astray and prevented him from prostrating. He thinks he is completely innocent.

This a different logic of Satan. It is an attitude of Satan to blame others and not to accept one’s crime. In the face of a crime, either we will assume the attitude of Adam and accept our crime if we are guilty, apologize to the person we wronged and deserve being forgiven or we will blame others like Satan, we will not accept the crime and will be deprived of forgiveness.

We see that this attitude of Satan in the face of a crime is common among the people living today. Nobody accepts the crime and everybody tries to blame others. If you ask the student, the teacher is guilty and if you ask the teacher, the student is guilty. According to the father, the son is guilty but if you ask the sun, the father is guilty. According to the official, the director is guilty and according to the director, the official is guilty. According to the husband, the wife is guilty but if you ask the wife, the husband is guilty. If there is a crime, the other party is always guilty. The person who speaks is completely innocent. This is the logic of Satan. (see Basairul-Quran, the interpretation of the verse in question)

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