وَمَن يَعشُ عَن ذِكرِ الرَّحمٰنِ نُقَيِّض لَهُ شَيطانًا فَهُوَ لَهُ قَرينٌ
Whoever turns a blind eye to the remembrance of the All-Beneficent, We assign him a devil who remains his companion.
EXEGESIS
Yaʿshu (turns a blind eye) is the apocopate (majzūm) of yaʿshū which is clipped because of the conditional clause. It is used to describe someone who feigns blindness while there is nothing wrong with his sight. The verse is indicating towards those who turn away from the remembrance of God after knowing the truth, comparable to someone who feigns blindness.
Nuqayyiḍ (we assign) comes from qayḍ, which refers to the external shell of an egg, which is called as such because it encompasses the yolk and restricts it until the egg hatches and the task of the shell is thus completed. The second form infinitive taqyīḍ means making something accompany something else in order to complete a task.
It is noteworthy that the verb nuqayyiḍ implies a kind of supremacy of the devil as well as being a companion. The phrase who remains his companion indicates that this devil companion shall never part ways with this man and they will always be together.
EXPOSITION
This verse contrasts the fate of the God-fearing individuals mentioned in the previous verse, who are promised an exclusive place in the hereafter near their Lord, with those who turn away from God’s remembrance. By disregarding the presence and blessings of the All-Beneficent, the latter group is assigned a devil as their constant companion. This malevolent presence serves as a source of misguidance, leading them astray from the righteous path and ultimately towards the punishment of the hereafter.
Thus the verse emphasises the importance of remaining mindful of God’s presence and being grateful for His blessings, as failing to do so may expose one to the risk of spiritual corruption and eternal damnation.
Whoever turns a blind eye to the remembrance of the All-Beneficent: when an individual becomes fully immersed in material pleasures and indulges in vices, several negative spiritual consequences emerge. As they become increasingly entangled in worldly desires, they gradually lose sight of their Creator and the impending Day of Judgement. A veil begins to shroud their heart, eyes, and ears, obstructing their ability to recognise and accept the truth.
This spiritual blindness attracts the attention of devils, who are then unleashed to tempt the individual further and drive them even further away from their original state of purity. As a result, the individual becomes increasingly influenced by these satanic forces, and their thoughts and feelings start to mirror those of their devilish companions.
This spiritual degradation may be referenced in other Quranic verses, such as 16:63, which suggests that those who succumb to Satan’s temptations may come to perceive their sinful deeds as acceptable or even admirable, leading them to become ensnared by Satan.
The choice of remembrance of the All-Beneficent over other attributes of Allah, such as simply ‘Allah’ or other divine qualities, is significant in this context. It serves to emphasise that remembering God is, in itself, an expression of His boundless mercy. By focusing on Allah’s beneficence, the verse highlights the grace inherent in the act of His remembrance.
Some scholars interpret this phrase as a challenge to the polytheists, questioning how anyone could disregard the signs and presence of the merciful Creator whose beneficence extends to all aspects of existence. To these scholars it seems incomprehensible that one would turn away from the all-encompassing mercy of Allah.
We assign him a devil: God assigning the devil is correct in the sense that God is the cause of all causes, however, while God is recognised as the ultimate cause of all events, the proximal cause in this context is the person’s own deeds and behaviour, as emphasised in verses such as 61:5 and 4:115.
Who remains his companion: this phenomenon of devilish companions is also described in, Have you not regarded that We unleash the devils upon the faithless to urge them impetuously? (19:83), and, We have assigned them companions who make to seem decorous to them whatever is before them and whatever is behind them (41:25). These verses illustrate how the devils are unleashed upon the faithless, inciting them towards impetuous actions and manipulating their perceptions of right and wrong. The devil companions are portrayed as skilled deceivers, making sinful actions appear appealing and justifiable to those under their influence. It is almost as if this devil companion has placed reigns on this person such that he completely controls him.
It is however important to note that this control exerted by devilish companions should not be misunderstood as a form of compulsion (jabr). Rather, it is a consequence of the individual’s own voluntary actions and choices.
Individuals who neglect the remembrance of the All-Beneficent become more susceptible to the whisperings of Satan and his minions. In the absence of divine remembrance, the heart becomes vulnerable to the influence of these malevolent forces. To counteract the encroachment of Satan, one must turn to God for protection and return to His remembrance, as highlighted in 7:200-201.
The Holy Prophet is reported to have said: ‘Were it not for the devils hovering around the hearts of the children of Adam, they would behold the dominions of the heavens.’
Some exegetes, such as Hasan al-Baṣrī and Abū Muslim, offer a different perspective on the notion of a devil being assigned to those who neglect the remembrance of God. According to their interpretation, the assigning of a devil signifies Allah’s removal of obstacles that would otherwise prevent Satan from approaching such individuals. This can be understood as a form of khidhlān, a theological concept describing the withdrawal of divine grace or assistance due to one’s neglect of spiritual obligations.
As a result of this state of heedlessness, individuals become increasingly vulnerable to the temptations of Satan. The lack of divine remembrance weakens their defences against Satan’s influence, making them more susceptible to sin and moral corruption.
INSIGHTS FROM HADITH
- As part of a lengthy report, attributed to Imam Ali (a): ‘The one who pollutes himself with sin has turned a blind eye to the remembrance of the All-Beneficent, and the one who abandons taking [instructions] from the one whose obedience has been commanded by Allah, Allah assigns for him a devil who remains his companion.’
- In a lengthy report, known as the advice of the Prophet to ʿAbd-Allāh ibn Masʿūd, the Holy Prophet said: ‘O Ibn Masʿūd, Allah has said: “Whoever turns away from My remembrance and the remembrance of the hereafter, We assign him a devil who remains his companion. Indeed they bar them from the way while they suppose that they are [rightly] guided. When he comes to Us, he will say: ‘I wish there had been between me and you the distance between east and west! What an evil companion [are you]!’ [verses 37-38].”’
- It has been reported from Imam al-Ṣādiq (a): ‘When Allah, the Almighty, likes a servant, He creates a white dot in his heart, and opens the ears of his heart, and appoints an angel to safeguard him; and when He dislikes a servant, He creates a black dot in his heart, and appoints a devil who misguides him. Based on this, it was revealed, Whoever turns a blind eye to the remembrance of the All-Beneficent, We assign him a devil who remains his companion.’
REVIEW OF TAFSĪR LITERATURE
According to Qatādah, the assigning of the devil is something that will happen in the hereafter whereby that devil will take such a person into hellfire. In light of this, 81:7 is understood as describing the coupling of man with that devil on the Day of Judgement: When the souls shall be coupled.
Certain exegetes propose that the term devil in this context may encompass a wider range of malevolent influences, including human agents of misguidance (see 6:112). One example of this could be corrupt leaders who exploit their political power to manipulate those who neglect the remembrance of God, effectively becoming their companions in a detrimental sense. Another manifestation of human devils could be misguided scholars who, rather than leading people toward the divine path, use their influence to steer them away from the truth. These individuals contribute to the spiritual downfall of those who are already neglecting their spiritual duties. Further examples of human devils in this broader interpretation might include toxic friends who lead one astray, a malicious spouse whose negative influence erodes one’s spiritual well-being, or even rebellious children whose actions hinder their parents’ pursuit of righteousness. However, what weakens such a possibility is that the coming verse (38) indicates that on the Day of Judgement, man will be brought forth with his companion. This expression suggests that a demonic devil is intended, rather than another person such as a friend or spouse. See also 50:27.
[1] Mizan, 18/101.
[2] Razi, 27/632; Zamakhshari, 4/252.
[3] Amthal, 16/55.
[4] Mizan, 18/102.
[5] Amthal, 16/56.
[6] Mudarrisi, 12/476.
[7] Amthal, 16/55.
[8] Fayḍ Kāshānī, al-Maḥajjat al-Bayḍāʾ, 2/125; Makhzan, 12/25.
[9] Tibyan, 9/199; Abu al-Futuh, 17/171; Kashif, 6/549.
[10] Fadlallah, 20/241.
[11] Khisal, 2/633.
[12] Makarim, p. 453.
[13] Daylamī, Aʿlām al-Dīn fī Ṣifāt al-Muʾminīn, p. 135.
[14] Abu al-Futuh, 17/172.
[15] Tabrisi, 9/74; Amthal, 16/56.
[16] Qaraati, 8/455.