وَإِنَّهُم لَيَصُدّونَهُم عَنِ السَّبيلِ وَيَحسَبونَ أَنَّهُم مُهتَدونَ

Indeed, they bar them from the way while they suppose that they are [rightly] guided.

EXEGESIS

In the phrase they bar them, they refers to the devil companions and them refers to those who turned a blind eye to the remembrance of the All-Beneficent. The plural is used for both because in terms of meaning, it refers to the collective of a devil who remains his companion and Whoever turns a blind eye, even though the words in the previous verse were in the singular form, i.e. for every person who turns a blind eye there is a devil companion.[1]

Layaṣuddūnahum (they bar them) is composed of the emphatic prefix la, the verb yaṣuddūna, and the pronoun hum. The verb yaṣuddūna comes from the root letters ṣ-d-d, which implies extreme deflection. In this regard, it is applied to the concepts of deviation, inclination, aversion, and prevention. All the derivatives of this word can thus be seen to have some element of diversion and deflection. As an example, the term ṣadīd (14:16) refers to a mixture of blood and vomit, which represents a departure from the body’s natural, healthy state.[2]

Al-sabīl (the way) is used with the definite article to refer to the righteous path, the path of tawḥīd, which leads to salvation.

The usage of the present continuous tense in both yaṣuddūn and yaḥsabūn suggests that the actions described are not isolated events, but rather ongoing processes.[3]

EXPOSITION

This verse describes what effect the devil companion has on the one who turns a blind eye to the remembrance of the All-Beneficent. These devils divert them from the right path (see also 27:24), but in such a manner that the person being diverted does not realise that he has moved towards falsehood and remains under the illusion that he is on the path of truth. By employing the present continuous tense, the verse draws attention to the fact that these attitudes and behaviours are not confined to a specific moment in time, but rather represent recurring tendencies and attitudes among those who prioritise material gains over spiritual growth and divine remembrance.

Using the definite article al in conjunction with sabīl (the way), implies the uniqueness of the way to salvation. It serves as a reminder of the clear distinction between the path of righteousness, and the paths of misguidance that may tempt individuals away from their ultimate purpose. The verse underscores the importance of adhering to the one true path of divine unity and guidance, which is essential for attaining spiritual fulfilment and ultimate salvation in the hereafter.

Some exegetes describe such interaction between humans and the devils to mean coming under the fold of the authority of Satan. This can be contrasted with man’s original pristine nature that inclines towards tawḥīd and recognises it when confronted with it.[4] However, as a result of turning away from tawḥīd, due to following his base desires, man is made blind, his heart is sealed, and he is ultimately under the authority of his devil companion.

While they suppose that they are [rightly] guided: they are in such a state of confusion that they take their distraction and deviation as guidance: Say: ‘Shall we inform you about the biggest losers in regard to works? Those whose endeavour goes awry in the life of the world, while they suppose they are doing good’ (18:103-104).

Even as they stray further from divine guidance, they mistakenly believe that they are on the right path. This self-deception illustrates the tragic fate of those who erroneously believe that their misdeeds are virtuous actions.

The true consequences of their misguided actions will only become evident on the Day of Judgement when their veil of ignorance is lifted, and they are forced to confront the reality of their misguidance; You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.’ … His companion will say: ‘Our Lord! I did not make him a rebel, but he [himself] was in extreme error’ (50:22-27).

It is at this point that they will realise their past errors and understand the profound impact of their choices in the life of this world. Ultimately, their misguided companion – the devil – will disown any responsibility for their rebellion, highlighting the individual accountability that each person bears for their own actions.

REVIEW OF TAFSĪR LITERATURE

Whilst some exegetes understand they bar them from the way to be a reference to how the devil companions divert them from the path of tawḥīd, others understand this as a reference to how the devil companions prevent man from repenting. When man’s conscience alerts him to the errors he has made, these devil companions create obstacles such that man may not repent sincerely and return to the true path.[5] Others have understood the way to mean the way to paradise.[6] Obviously, these can all be understood together, since the true path is the path of tawḥīd which eventually will take a person to paradise.

As to how the devil companion bars the way, it can be through planting doubts in the mind, or through false beliefs, or by instigating one towards deviant causes which are made to seem like the truth and thus seem attractive.[7]

[1] Mizan, 18/102; Amthal, 16/56; Tabrisi, 9/74; Daqaiq, 12/60; Muhit, 9/373; Ibn Ashur, 25/253.
[2] Tahqiq, 6/246.
[3] Qutb, 5/3189.
[4] Mizan, 18/102.
[5] Amthal, 16/56.
[6] Tabrisi, 9/74.
[7] Fadlallah, 20/241.