Al-Isrā’ 17:64

The issue

In this verse Allah responds to Iblīs by stating that Iblīs may “[e]ntice away” people and use his power to oppress them and share with them wealth and children.

In their explanation of this verse, Muslim exegetes discuss the key terms in it. The word istafziz (“entice”) means “to make light of'' or “to make ignorant.” The verse refers here to singing and playing. It is also said that every voice that calls others to obey Iblīs is an enticement.

Al-Rāzī explains the meanings of ajlib (“rally against”):

The word comes from jalba, meaning “to clamor.” The meaning in the verse: Iblīs and his forces advance in a great roar upon the people.

It is said the meaning of ijlib ijlaban upon the enemy means to gather the horses against them. The meaning in the verse: Iblīs uses all his wiles (tricks, strategies) against the people.

It is said yajlibūn ‘alihi to bring against him (the enemy) means to gather aid against the enemy. The meaning in the verse: Iblīs gathered his forces against the people.

It is said when a man ajlaba against another man, he threatens to bring evil upon him and assembles a gathering against him. The meaning in the verse: Iblīs threatens and gathers his forces against people.

Muslim exegetes explain the phrase “share with them in their wealth” to mean spend in a manner contrary to what Allah commands.

For the phrase “share…in their children” the exegetes offer these explanations:

Satan shares in the children of adultery. This interpretation declares that Iblīs partners with the parents in their children because of adultery.

Questions: (1) Is it just to describe the child as the fruit produced by the participation of Satan, when the child is the victim of the parents’ behavior? (2) Instead of protecting the child from the sins of the parents, why would Allah deliver the child to Satan, so that Satan can have a share in the child?

It is said that this phrase refers to al-maw’ūda. The term al-maw’ūda refers to a female infant buried alive by her father in pre-Islamic times.

Question: Does burying baby girls make Iblīs a partner in them, or does it actually make the fathers partners of Satan instead?

It is interpreted to mean the passing on of infidel doctrines to the children. That is, they teach their children “worthless religions like Judaism, Christianity, and others”.

It is said that the parents’ naming of their children after pagan deities is how Iblīs partners with them, e.g., ‘Abd al-hārith, ‘Abd Shams, ‘Abd al-‘Uzzā, ‘Abd al-Dār, and similar names.

Note: The name ‘Abd means “slave” or “servant.” The name following ‘Abd is typically the name of a deity.

Question: Why should the children be subject to Satan’s influence when the parents are the ones who called them by these names?

Based on these explanations and interpretations for this verse, Allah gives Satan the power to influence people (“[e]ntice away”), repress them, and mislead them away from the right path by partnering in their wealth and children. Satan is allowed all these powers by Allah, even though Eve has not been created and mankind has yet to fall from grace (and be banished from the garden) at the time of this verse. Questions: (1) Wouldn’t Iblīs’ powers to dominate, as given here by Allah, be enough reason for mankind to fall? (2) What is the justification then for punishing those who fall in sin as long as Iblīs has all these powers and dominion over mankind?