Tafsir of Al-Isra 17:62

(He said)—meaning Iblis. The repetition of the verb between the words of the cursed one signals that the second [utterance] is not connected to the first, nor is it built upon it, but rather upon something else. This has been mentioned in other places. That is to say: he said, after being expelled from the highest abode, cursed, requested respite, and was granted it: (Do you see this whom You have honored over me). The kaf is a particle of address, emphasizing the meaning of the ta preceding it; it is a grammatical emphasis and thus has no place in inflection. The verb ra’a (to see) takes two objects: (hadha) (this) is its first object, and the relative pronoun (the alladhi) is its modifier. The second object is omitted because the silah (relative clause) indicates it. This interrogative structure is a metaphor for another. Hence, you hear them say: the meaning is "Inform me concerning this one whom You have honored over me: why did You honor him over me when I am more honorable than he?" The relationship between "informing" and "knowing" is that of cause and effect, and of necessary condition and the necessitated. The clause (why You honored him over me) occupies the position of the second object, as Al-Hayyan has stated. Some grammarians held that ra’a is for vision, thus taking only one object; Al-Radi favored this and considers the aforementioned interrogative sentence to be an incipit (new start).

Al-Farra’ said: "The kaf is a pronoun in the accusative case, like saying ara’ayta nafsaka (have you seen yourself?). It is as if you were to say: 'Have you considered your final affair? For I am doing such-and-such.' And (hadha alladhi karramta ‘alayya) is a subject and predicate, with the interrogative omitted, meaning: 'Is this he whom You honored over me?'" Some have agreed with this, but they treat the kaf as a particle of address for emphasis, meaning: "Inform me, is this he whom You honored over me?" Ibn ‘Atiyyah said: "The kaf is a particle, as has been said, but the meaning of ara’ayta is 'have you considered?' as if the speaker is alerting the listener to summon what he is about to address him with." That it signifies "Inform me" is the view of Sibawayh and Al-Zajjaj, followed by Al-Hufi, Al-Zamakhshari, and others. Ibn ‘Atiyyah claimed that this only applies where there is a question, and there is no question in the verse. However, you know that the established rule for ara’ayta in the sense of "inform me" is that it enters upon an initial sentence where the information is an interrogative, either mentioned or implied; thus, the mere absence of it [the explicit question] does not preclude that. Regardless, the demonstrative pronoun is for belittlement, and what is intended by "honoring" is "preferring."

The sentence (If You respite me until the Day of Resurrection) is an incipit and a commencement of speech. The lam is a precursor to an oath, and its response is (I will surely master his progeny). In Al-Bahr, it is noted: if someone were to argue that this [the clause beginning with la’ahtanikanna] is the first object of ara’ayta—meaning "inform me [of this matter]"—and the second object is the entire conditional/oath-based sentence (given that they form a subject and predicate before ara’ayta was added), they would have taken a fine path, for there would be no ellipsis in the speech. It is as you see. What is intended by "respite me" is "keep me alive" or "postpone my death." The meaning of (I will surely master his progeny) is "I will dominate them with a powerful domination," from their saying "he bridled (hanaka) the beast and mastered it (ihtanakaha)," when a rope is placed in the lower jaw of the beast to lead it.

Ibn Jarir and others reported this from Ibn Abbas, and Al-Farra’ adopted it. Or it means "I will surely exterminate them and destroy them through misguidance," from their saying: "The locusts mastered (ihtanakat) the land," meaning it destroyed its vegetation and stripped away what was upon it. And "So-and-so mastered (ihtanaka) the wealth of such-and-such," meaning he took it and consumed it. To this effect is the verse: "We complain to You of a drought that has pressed hard, hardship upon hardship, weakening us, and it has exhausted (ihtanakat) our wealth and swept it away." It seems to be derived from the hanak, which is the inner part of the upper mouth inside the beak, so it is an etymology from a noun naming a body part. Al-Tabari, Al-Jubba'i, and a group preferred this. Ibn Abi Hatim reported from Ibn Zayd that he said: "He means, 'I will surely lead them astray,'" and this is an explanation of the essence of the meaning. This is like the saying of the cursed one: (I will surely beautify for them in the earth and I will surely mislead them all, except the sincere among them), who are the loyal servants whose exclusion has come in another verse—may God the Almighty make us and you among them.

The cursed one knew this requirement was possible for him, and mentioned it with certainty, either by way of receiving it from the angels—having heard it or having been informed of it by God, or having read it on the Preserved Tablet—or by way of deducing it from their saying: (Will You place therein one who will cause corruption in it and shed blood?) along with God confirming it for him, or by his insight (firasah) when he saw in him [man] the strength of desire, lust, and anger, which necessitates that [corruption]. It is not unlikely that the exception of the "few" was also by his insight. It is as if, when he saw that the barrier to mastery in the case of the few was shared between himself and Adam (peace be upon him), he mentioned it from the beginning of the matter. From Al-Hasan, it is said that he surmised this because he whispered to Adam and deceived him until what happened, happened; so he measured the branch against the root. But this is problematic, because this speech was before the whispering that caused what happened. Whoever claims there were two whisperings must provide proof, but he will not provide it until the qariḍan (two creatures) return or the Devil prostrates to Adam (peace be upon him).