Tafsir of Al-Baqarah 2:98

"Al-’Aduw" (the enemy) for a person is the opposite of a friend. It applies equally to the masculine, feminine, dual, and plural forms, though it may be inflected for gender, number, and plurality. It refers to one who intends to inflict harm upon another. This meaning is valid only among us, not regarding the Almighty. Thus, the "enmity of Allah" here is a metaphor, either for opposition to Him and failure to obey Him—since that is a necessary consequence of enmity—or for the enmity shown toward His allies.

As for their enmity toward Gabriel and the messengers, peace be upon them, it is literal, as inflicting harm is possible against them. The only point is that their enmity has no effect because they are incapable of causing them harm. The discourse began by mentioning the latter possibility to exalt the status of those allies, effectively treating enmity toward them as enmity toward Allah Himself.

The two angels (Gabriel and Michael) were singled out by name for honor and distinction, as if they belonged to a different species. This treats a difference in attribute as a difference in essence, much like the verse: "If you excel mankind while being one of them, then indeed, musk is part of the gazelle's blood."

It is said this was done because the Jews mentioned them both, and the verse was revealed in connection to them. Others say it is to warn that enmity toward one of them is the same as enmity toward all in terms of disbelief and incurring the enmity of Allah. Whoever shows enmity to one of them has, in effect, shown enmity to all, because the reason for loving or hating them is essentially one, even if it differs according to individual perception and belief. This is why the Jews loved Michael and hated Gabriel.

Some inferred from the precedence of Gabriel over Michael that he is superior to him, which is the popular view. They also argued that he descends with revelation and knowledge, which is the substance of souls, whereas Michael descends with fertility and rain, which is the substance of bodies—and the nourishment of souls is superior to the nourishment of bodies. This was countered by the argument that precedence in mention does not prove superiority, for it may be for the sake of progression or another rhetorical nuance, just as the angels were mentioned before the messengers, though they are not superior to them in our view. Likewise, his descent with revelation is not definitive proof of superiority, as there may be found in the lesser what is not in the greater. Thus, superiority requires a clear, explicit text.

I, however, maintain his superiority, and I have no stronger evidence for it than the fact that he was, by consensus, the constant companion of the Beloved of the Truth and the Master of all Creation, may Allah bless him and grant him peace, and the abundance of his support and love for him and his nation. I see nothing that matches this. Allah the Exalted praised him in a way He did not praise Michael, nor Israfil, nor Azra’il, nor all the angels combined. Al-Tabarani reported, though with a weak chain, from Ibn Abbas, may Allah be pleased with them both, that the Messenger of Allah, may Allah bless him and grant him peace, said: "Shall I not inform you of the best of the angels? It is Gabriel." Abu al-Shaykh reported from Musa ibn ‘A’ishah: "It has reached me that Gabriel is the Imam of the inhabitants of the heavens."

Regarding the conditional (fa-inna), the response is omitted. It is estimated to mean: "then he is a disbeliever who will be requited with the severest punishment." It is also said that "then indeed Allah..." is structured as you have learned. The name of Allah was mentioned explicitly—rather than saying "then He is an enemy"—to prevent any misunderstanding, or for the sake of glorification and exaltation. When the Arabs wish to exalt something, they repeat it using the name previously mentioned, as in: "...then let him extend a rope to the heaven, then let him cut it off; then let him see whether his effort will remove that which enrages him" (Quran 22:15), and the saying: "I do not see that anything precedes death, except death."

The "Al" (the definite article) in "the disbelievers" is for reference (al-’ahd). The preference for the nominal sentence structure denotes certainty and firmness. Using the explicit noun in place of the pronoun serves to indicate that enmity toward those mentioned is disbelief, and that this is so manifest it requires no informing. The pivot of His enmity toward them, and His wrath that necessitates the severest punishment and torment, is their aforementioned disbelief. It is said that He turned away from the pronoun because He knew some of them would believe, so it would not be appropriate to apply "enmity of Allah" to them—an interpretation far more distant than the star of the sky.

It is possible that "Al" is for the generic (lil-jins) as previously mentioned. It is narrated that ’Umar, may Allah be pleased with him, spoke this verse in response to some Jews who said, "That is our enemy," referring to Gabriel. Thus, it was revealed upon the tongue of ’Umar; however, this is a weak report, as Ibn ‘Atiyyah has stated.

The discussion regarding the indeclinability of "Michael" is like the discussion on "Gabriel." It is famously said that its meaning is "Servant of Allah" (’Ubayd Allah), and it is said "Abd Allah." There are several dialects for it:

1. Mikal, like mif’al—this is the recitation of Abu ’Amr and Hafs, and the dialect of the Hijaz.
2. The same, but with a hamzah after the alif—the recitation of Nafi’ and Ibn Shanbudh on behalf of Qunbul.
3. The same, but with a ya’ after the hamzah—the recitation of Hamzah, al-Kisa’i, Ibn ’Amir, Abu Bakr, and others besides Ibn Shanbudh on behalf of Qunbul and al-Bazzi.
4. Mik’il, like mikfil—the recitation of Ibn Muhaysin.
5. The same, but without a ya’ after the hamzah.
6. Mikail, with two *ya’*s after the alif, the first of which is kasrah—the recitation of al-A’mash.

Our Sufi masters—may Allah sanctify their secrets—have extensive discourses regarding these two angels, and indeed regarding their brethren Israfil and Azra’il, peace be upon them. The popular view is that Gabriel is the Active Intellect; Michael is the soul of the sixth sphere and its intellect, which emanates to the universal vegetative soul entrusted with the provisions of all creatures; Israfil is the soul of the fourth sphere and its intellect, which emanates to the universal animal soul entrusted with animals; and Azra’il is the soul of the seventh sphere, entrusted with all human souls, some through intermediaries (his assistants) and some directly. Allah the Exalted knows the reality of the matter best.