Does wisdom let you that you do not accept him as an enemy...

Does wisdom let you that you do not accept him as an enemy and remain neglectful of him even for a moment? Let alone that you wish to follow Satan’s footsteps, or accept him as a close friend and sincere adviser. The Qur’a-n says: “… Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you?

…” [^1] Moreover, he is an enemy who attacks you from every side, as he himself says: “Then I will certainly come upon them from before them, and from behind them, and from their right and from their left; …”[^2] Specially that he is in a hiding place where he sees man and man does not see him: “… Surely he sees you: he and his Tribe, from where you do not see them. …” [^3] Of course, this does not hinder your power to defend yourself against his temptations.

There is an interesting meaning in the teachings of Allah to Moses, the son of ‘Imra-n, as Amir-ul-Mu’mineen Ali (a.s.) narrates that Allah told Moses: “I have four recommendations to you in the protection of which you should try: ‘The first is that: during the time you do not see your sins to be forgiven, do not refer to others’ defects. The second is that while you do not see my treasures have been [^1]Sura Al-Kahf, No. 18, verse 50 [^2]Sura Al-'A'ra-f, No.

7, verse 17 [^3]Ibid, verse 27 ended, you might not be sad for your sustenance. The third is that when you do not see my sovereignty destroyed, you should not be hopeful to anyone except Me.

The fourth is that during the time you do not see Satan as dead, you should not (think to be) secured from his deceit (and plots)’.” [^1] However, the enmity of Satan unto the children of Adam is a matter which has been pointed out in many verses of the Qur’a-n, and he has even been mentioned repeatedly in them as ‘a manifest enemy’: (Al-Baqarah, verses 161, 203; Al-’An‘a-m, verse 142; ’Al-A‘ra-f, verse 22; Yu-suf, verse 5; Ya-si-n, verse, 60; and Az-Zukhruf, verse 62) We should always avoid such an enemy.

For more emphasis, the Qur’a-n at the end of the verse, says: “… He only invites his adherents, that they may become companions of the Blazing Fire.” The Qur’a-nic word /h?izb/ originally means: ‘a group or society which has an organization and intensity in action’; but it is usually used for any group and society that follow a special program and aim. The purpose of the Qur’a-nic phrase ‘Hizb-ush-Shayta-n’ is his adherents and those who are on his line.