Iblis does not have Power on the Vicegerents of Allah on the Earth

Allamah Sayyid Murtadha al-'Askari
The Almighty Allah has informed us in Surah Hijr that Iblis (Satan) does not have any power upon His righteous servants (Prophets, Messengers and Imams). The conversation between Allah and Iblis is mentioned in the following verses: “So the angels made obeisance, all of them together, But Iblis (did it not), he refused to be with those who made obeisance.
He said: O Iblis! What excuse have you that you are not with those who make obeisance?
He said: I am not such that I should make obeisance to a mortal whom Thou hast created of the essence of black mud fashioned in shape.
He said: Then get out of it, for surely you are driven away. And surely on you is curse until the Day of Judgment.
He said: My Lord! Then respite me till the time when they are raised.
He said: So surely you are one of the respited ones, till the period of the time made known.
He said: My Lord! Because Thou hast made life evil to me, I will certainly make (evil) fair seeming to them on earth, and I will certainly cause them all to deviate except Thy servants from among them, the devoted ones.
He said: This is a right way with Me: Surely, as regards My servants, you have no authority over them except those who follow you of the deviators.” [Holy Quran, al-Hijr; The Rocky Tract, Shakir 15:30-42]
Similarly, the Almighty Allah has explained how He has protected his righteous servants from satanic deviations. In Surah Yusuf is mentioned such an incident involving Hazrat Yusuf (A) and Zuleykha: “And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord; thus (it was) that we might turn away from him evil and indecency, surely he was one of Our sincere servants.” [Holy Quran, al-Yusuf; Joseph, Shakir 12:24]
We must know that this is also a necessary quality of Imamat. In Surah Baqarah we have the following ayat in connection with the Imamat of Hazrat Ibrahim (A): “And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust said He.” [Holy Quran, al-Baqarah; The Cow, Shakir 02:124]
We also must know that those whom Allah has appointed as the Imams are those who guide the people by His command. As mentioned in Surah al-Anbiya: “And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve.” [Holy Quran, al-Anbiyaa; The Prophets, Shakir 21:73]
In the same Chapter we can read about the details of various Prophets also, like Nuh, Ibrahim, Lut, Ismail, Ayyub, Zulkifl, Yunus, Musa, Haroon, Dawood, Sulaiman, Zakaria, Yahya and Isa, Peace upon Them all.
We realize that in the above ayats the people associated with the exalted status of Imamat are the prophets, the messengers, the vicegerents and the legatees. Therefore, it becomes clear that the Almighty appoints as Imams only those who are just.
Allah has informed that these are the vicegerents of Allah upon the earth. In Surah Saad Allah says to Dawood (A): “O Dawood! surely We have made you a ruler in the land; so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the day of reckoning.” [Holy Quran, Saad, Shakir 38:26]
Similarly Quran says in connection with the appointment of Hazrat Adam (A): “And when your Lord said to the angels, I am going to place in the earth a Khalif, they said: What! Wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know.” [Holy Quran, al-Baqarah; The Cow, Shakir 02:30]
Let us study the meaning of the terms used in the above ayats:

Explanation of Terms
(A) Aghwaitani (Deviation): This word with its variations denotes the state of being astrayed from the straight path or to wander away into disbelief etc. The deviators also denote those who have been cursed by the Almighty. For example the words preceding this ayat are: “and surely on you is curse till the day of judgement.”
Satan was cursed for to his disobedience in prostrating before Adam (A). Due to this disobedience the Almighty had deprived him from His mercy.
It is mentioned in Surah Baqarah: “He causes many to err by it and many He leads aright by it! But He does not cause to err by it (any) except the transgressors.” [Holy Quran, al-Baqarah; The Cow, Shakir 02:26]
(b) Le-uzaiyyanannalahum (To make fair-seeing): This term describes how the Satan defrauds people by showing evil deeds in a favorable light. The Satan suggests to the wrong doers that their sinful acts are some kinds of good works. The phrase is also used in other verses of the Holy Quran. For example, Surah Anfal, Verse No. 48; Surah Nahl, Verse 24; Surah Ankaboot, Verse 37; and Surah Taubah, Verse 37.
(c) Al- Mukhlaseen (Sincere): The sincere servants of Allah are those whom Allah has selected for Himself after they had devoted themselves completely to Allah. They think of nothing except Allah.
(d) Ibtala (tried): To test or to examine; subject someone to an examination. This test could be through goodness and evil or bounty and scarcity etc.
(e) Bekalemaat (Certain words): The term “certain words” denote the different tests and trials that Ibrahim (A) had to undergo; like the stars, idols, burning in the fire and sacrificing his son etc.
(f) Fa-atammahunna (Fulfilled them): Performed the tests in a perfect way.
(g) Ja’eloka (I will make you): It stands for creating, to bring into existence, to make, to order, to appoint etc. Here it is used in the sense of making.
(h) Imam: An Imam is the one whom the people follow in words and deed.
(i) dhalemeen (the unjust): Injustice denotes the action of putting a thing at other than its proper place. It also indicates the usurpation of rights. Injustice is of three types.
Firstly: Between man and his Lord. The chief of them are polytheism and disbelief. As mentioned in the ayat: “Most surely polytheism is a grievous iniquity (injustice).” [Holy Quran, al-Luqman, Shakir 31:13]
And also: “Who then is more unjust than he who rejects Allah’s communications.....” [Holy Quran al-An’aam; The Livestock, Shakir 06:157]
The second type of injustice is between men. For example the Quran says: “… Those who oppress men … unjustly;” [Holy Quran, as-Shura; The Counsel, Shakir 42:42]
Finally when a person inflicts injustice on himself. The Almighty Allah says: “And whoever does this, he indeed is unjust to his own soul.” [Holy Quran, al-Baqarah; The Cow, Shakir 02:231]
Also in another ayat we have: “and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul.” [Holy Quran, at-Talaq; The Divorce, Shakir 65:01]
Every type of injustice is ultimately an injustice upon one’s own self. One who does an injustice at any stage of his life is a dhalim (unjust).
(j) Hammatbehi wa Hamma beha (She made for him and he made for her): To make for something, it indicates an intention to perform an act before one actually performs it.
(k) Raa-a (he had seen): Seeing implies looking with one’s eyes or realization through ones heart; understanding etc.
(l) Burhaan (manifest evidence): An acceptable proof, an irrefutable argument. The “manifest evidence” seen by Yusuf (A) was more clear.

Explanation of the Ayat
Iblis said to the Lord of the Worlds: “My Lord, since You have cursed me and deprived me of Your mercy I will make fair-seeming to the people their evil acts.”
Similar examples are to be found in the following ayats:
(A) “Most certainly We sent (apostles) to nations before you, but the Shaitan made their deeds fair-seeming to them.” [Holy Quran, an-Nahl; The Bees, Shakir 16:63]
(b) “And when the Shaitan made their works fair seeming to them, and said: No one can overcome you this day.” [Holy Quran, al-An’aam; The Livestock, Shakir 08:48]
(c) “I found her and her people adoring the sun instead of Allah, and the Shaitan has made their deeds fair-seeming to them and thus turned them from the way.” [Holy Quran, an-Naml; The Ant, Shakir 27:24]
The Satan also said: “I will make fair seeming to the people their deeds and mislead them all, except those of Yours servants whom You have selected for Yourself.”
The Almighty Allah replied: “You have no power except on those who follow you in a state of deviation and astrayal.”
The Almighty says regarding His sincere servant Yusuf (A): “And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord.” [Holy Quran, al-Yusuf; Joseph, Shakir 12:24]
The incident involving Hazrat Yusuf (A) and Zuleykha occurred when both of them were in a room alone. Zuleykha was the wife of the ruler of Egypt and the most popular woman of her country. She was infatuated with Hazrat Yusuf (A) and tried to entice him. Her intention was to commit fornication, whereas Yusuf (A) intended to kill her if she forces him to commit the sin. However, Yusuf (A) saw the manifest evidence of his Lord and refrained from killing her.
Her murder would have been an evil as also the fornication. Since he was young and unmarried he would have fallen for the young woman who had been brought up in a royal family and there was no one to see them. But he saw the proof of his Lord and prayed for refuge from Allah. So Yusuf (A) was from those who had been purified by Allah.
Then what was that proof which Yusuf (A) saw and how he saw that? Yusuf (A) perceived two effects upon himself. As we shall see in the following pages.

The Effect of an Action, its Permanence; the Dispersal of Blessings and Evils of an Action upon a Particular Time and Place
In order to understand the meaning of the infallibility of the Prophets Peace upon Them, it is necessary, first of all, to know how the action of man affects his life in the Hereafter; and how these actions are instrumental in the dispersal of blessings and evils without any barrier of time and space. We pray to the Almighty to help us in this endeavor. Allah remarks:
(A) In Surah Baqarah: “The month of Ramadhan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein.” [Holy Quran, al-Baqarah; The Cow, Shakir 02:185]
(b) In Surah Qadr: “Surely We revealed it on the grand night. And what will make you comprehend what the grand night is? The grand night is better than a thousand months. The angels and Ruhul Qudus descend in it by the permission of their Lord for every affair, Peace! it is till the break of the morning.” [Holy Quran, al-Qadr; The Glory, Shakir 97:1-5]
The Almighty Allah has revealed the Quran on His Last Prophet (S) on a night of the month of Ramadhan. So, that night became the night of power (a grand night). On this night every year the angels and Ruhul Qudus (The Holy Spirit) descend by the order of the Almighty. They shall continue to do so till the Day of Qiyamat. Moreover, the blessings of this night have spread to cover the whole month of Ramadhan and this shall also continue forever.
In another discussion Insha Allah, we shall study how the day of Friday has become blessed since the time of Hazrat Adam (A), when the Almighty showered His bounties upon him. The ninth night of Zilhaj is also one of the blessed nights. On this night too, the Almighty has bestowed His blessings upon Adam (A) at Mina. He also forgives the sins of His servants on this night. Since that time on the 9th and 10th of Zilhaj, blessings descend upon the people at Mashar, Arafat and Mina. This will also continue till the day of Qiyamat.
Similarly the place where Ibrahim (A) stood while raising the walls of Kaaba has also become blessed. The Almighty has ordered that prayers must be performed at this blessed spot for all the time to come.
He says, “Appoint for yourselves a place of prayer on the standing place of Ibrahim.” [Holy Quran, al-Baqarah; The Cow, Shakir 02:125]
In the same way evil and ill luck is also caused by the descent of Divine Chastisement on those who perpetrate evil. For example the land where the People of Aad were punished by the hail of stones from the sky. The Messenger of Allah (S) pointed out this fact when he passed this place during his expedition to Tabuk. The remark of the Messenger of Allah (S) concerning this has been preserved in many books of traditions and biography.
Let us read about this interesting incident: In the year 9 A.H. the Holy Prophet (S) passed by the area of Hijr during his expedition to Tabuk. Hijr is in the valley of Qura the home of the tribe of Thamud on the route from Madinah to Syria. As the army of the Holy Prophet (S) crossed this terrain some of the soldiers drew out water from a well. The Messenger of Allah (S) ordered a caller to announce that no one should drink water from any of the wells in this area and neither should they perform wudhu’ (ablution) with it. The people emptied their water bags and asked, O Messenger of Allah (S) shall we knead (the camel feed?). The Holy Prophet (S) said: “Feed your camels, it should not be that whatever ill luck they had should inflict you too.”
When he left that place and passed by the area of Hijr he covered his face with a cloth and spurred his camel.1 The soldiers followed suit.
The Holy Prophet (S) said, “Do not enter the houses of unjust people, except that you weep.” A person came to the Holy Prophet (S) with a ring. It was found in the houses of the people of Aad at the place called Hijr.
The Holy Prophet (S) turned his face away and hid his face behind his hands so that it may not be seen. He said: “Throw it away!”2 And this example has been related by Imam Ali (A) as Nasr Ibn Mujahid has narrated. The words of Nasr in Waqaatul Siffin are: He says: Muknaf bin Sulaym was walking with Imam Ali (A) at Babel.3 Ali (A) said: “There is a place in Babel where people had sunk into the earth.” Saying this he spurred his animal saying, “We shall recite the Asr prayers beyond this valley.” The people followed suit. When he crossed the Bridge of Siraat he halted and led the people in Asr prayers.4
After the Asr prayers he Peace upon Him said: “This is a place where Chastisement had descended. It is not proper for a prophet or a legatee of a prophet to pray at this place.”5
In the same way the spread of bounty (barakat) in the world is connected with a particular period and in the same way the retribution is also associated with a period when the Almighty Allah sent His Chastisement on evil people.
1. Covering the face with one’s clothes in haste.
2. Mojamul Buldan, Sirat Ibn Hisham, Vol.4, Pg.164-165, Maghazi of Al-Waqidi, Imtail Asmaa, Pg.454-456, Musnad Ahmad, Vol.2., Sahih al-Bukhari, Vol.3, Sahih Muslim, Kitab uz-Zuhud.
3. Babel is in Iraq between Kufa and Baghdad. The Bridge of Siraat is over the river of Siraat near Baghdad. Refer to Mojamul Buldan for Babel and Siraat.
4. Siffeen: 135.
5. Beharul Anwaar, Vol.41, Pg.168, Ilalush Sharaae, Page 124, Basaerud Darajaat, Pg.58.