Enam 42-45:

•  Doğrusu, sizden önceki toplumlara da elçiler gönderdik ve onları türlü sıkıntı ve zorluklara uğrattık ki, tevazu ile boyun (لَعَلَّهُمْ يَتَضَرَّعُونَ) eğsinler. Bari, bu sıkıntılar karşısında boyun eğselerdi ya!. Fakat, onların kalbi daha da katılaştı çünkü şeytan onlara yaptıklarını hep iyi gösterdi.
  Kendilerine yapılan onca ögüte rağmen, durumlarını düzeltmeyince, her şeyin, her nimet ve zevkin kapılarını açtık. Nihayet kendilerine verilen bu genişlik ve serbestlik ile tam ferahladıklarını sandıkları sırada, ansızın onları kıskıvrak yakaladık ta, bütün ümitlerini yitirdiler(مُبْلِسُونَ).
  Alemlerin Rabbi olan Allah(cc)'a hamdolsun ki, böylece, zulmedip duran o toplumların son kalıntılarını da yok ettik.
  (
  اَلضَّرْعُ “ ” (az-zar’a): the teats of cows, goats, etc.: a she-camel’s teats are called “ٌ خلِفْ ” (khilf) {T}.
  Ibn Faris says the basic meaning of this root is softness.
  The teats are said to be “ ضَرْعٌ ” (zar-un) because of their softness.
  ضَرَعَ الْبَہْمُ “ ” (zara-ul bahmu) means the progeny of the four legged animals put their mouths to their mothers’ teats {L}. This can make one understand the meaning of “ تَضَرُّعِ اِلٰی للهِ ” (tazarr’u ilal-laah), i.e. to approach the real source of nourishment for own sustenance.
  It is obvious from above that the term “ تَضَرُّعًا ” (tazarru’a) has the basic element of obedience to Allah as revealed in the Quran.
  Evet, sıkıntı insana acziyetini hatırlatmalı ki, ne kadar Allah(cc)'ın rahmet ve merhametine muhtaç olduğunu anlasın. Eğer bu işe yaramıyorsa, eğer, insan hala Allah(cc) yerine, şeytanın kandırmacalarına dalıp yönelirse, yalancı bir bahar onları aldatır, ama sonları hep kötü olmuştur.
  
  Ibn Faris has said that the basic meaning of “ اَبْلَسِ ” (ablas) is of becoming disappointed and hopeless.
  21:77 they will lose hope without cause اِذَا هُمْ فِﻴْهِ مُبْلِسُوْنَ
  It also means to be surprised or shocked. In ancient Semitic lexicon it meant “to kill by trampling, or trample” {Ghareeb-ul-Quran}.
  Some believe that “ اَبْلِيْس ” (Iblees) has been derived from “ اَبْلَسَ ” (ablas) which means “permanently without hope about God’s benevolence”, but some other dictionary scholars say that it is not an Arabic
  word and has been Arabised {T}.
  The Quran has presented Iblees as the embodiment of rebelliousness and mutiny:
  2:34 He refused to obey orders, was rebellious and mutinous,
  became among the disobeyers. رِيْنَ أَبَی وَاسْتَکْبَرَ وَکَانَ مِنَ الْکَافِ
  This word has come against malaika who are obedient by nature:
  38:73 All the malaika bowed to him فَسَجَدَ الْمَلَا ئِکَةُ کُ لُّهُمْ أَجمَْعُونَ
  Man is the only creature in the entire universe who has been given the freedom of choice, when it comes to obeying the laws of God or disobey them if he so chooses. No other creation has been given the right to
  disobey (go against God’s laws). Man disobeys God when his emotions get the better of him. These emotions rouse him towards personal benefit as against the universal good, and thus he lays God’s laws aside and follows such emotions. Hence his intellect tells him how to achieve those ends. The Quran has called such emotions and such intellect, which leads him on to this end “ اَبْلِيْس ” (Iblees), and due to its
  rebelliousness said that it has been created out of fire (naar) 7:12.
  And since these emotions are hidden from the naked eye, and work in the subconscious, they are called
  کَانَ مِنَ الْجِنِّ “ ” (kaana minal djinn) in 18:50 (djinn means hidden). Since these emotions (due to which
  Man can disobey God’s laws) are born with him and stay with him as long as he lives, the Quran says that
  اَبْلِيْس“ ” (Iblees) and Man co-exist (see heading Adam). “ اَبْلِيْس ” (Iblees) has been given time along with
  Man till the very last moment.
  15:36 He said “My Sustainer, give me time till they are reawaken” رَبِّ فَأَنظِرْنِیْ إِلَی يوَْمِ يبُْعَثُونَ
  But if you look at the depth of the meaning of the word “ بَعْثٌ ” (ba’as), then the meaning of “ ”يومِ يُبعَْثوُْنَ
  (youm ba’asoon) becomes something else. “ بَعْثٌ ” (ba’as) means “to remove obstacles from the way of
  someone’s freedom”, hence “to grant freedom”. So what Iblees was told is that his activity was to break
  loose the moral codes of the people. Hence as long as people do not break their moral codes and get
  towards a common freedom, its presence shall be required. When they shall be able to do so by
  themselves, then the services of Iblees shall no longer be required. Iblees needs this due, and hence it is
  granted. It is a fact that it takes some effort to break loose from moral principles at first. But when it
  finally happens, its comes very natural for man to simply go with the flow.
  The person who mutinies against God’s laws is deprived of all the happiness which would have accrued
  to him by following His laws. Therefore “ اَبْلِيْس ” (Iblees) has been termed deprived and hopeless.
  Those who live according to the laws of Allah:
  2:38 they will have no fear nor sorrow فَلا خَوْفٌ عَلَﻴْهِمْ وَلا هُمْ يَحْزَنُونَ
  About them it is also said that they will not be overwhelmed by Iblees in any way (15:42).
  The Quran has described “ اَبْلِيْس ” (Iblees) and “ شيطان ” (Shaitan) as two sides of the same coin when, for
  example, it refers to the tale of Adam. In this tale Iblees refuses to bow before Adam, commits mutiny,
  shows pride and challenges God to mislead the mankind. These are all actions of Iblees. But where
  Adam’s fault is mentioned, it has been linked to Shaitaan (the opposer).
  2:36 Then the Shaitan made them (both) slip فَ اَزَلهَّمَُا الشَّﻴْطَانُ
  Also see 7:11-20 and 20:116-120.
  This makes it obvious that Shaitan is actually a particular sort of mentality (not a person or being) and the
  way it works or operates is called shaitan. For details on Shaitan see heading (Sh-Te-N). For details of
  all these terms, see my book "Iblees O Adam" which is one in my series to an introduction to the Quran
  i.e. Muarif-ul-Quran.
  Iblees and Shaitan are those obstacles which hamper human intellect in its natural growth. If the human
  intellect overcomes these hurdles and thus proves itself to be solid and steadfast, the evolutionary system
  moves ahead, but if these hurdles prove insurmountable, then that intellect is confined to the lower (or
  animal) level of life. Life, in fact, is the name of this very struggle between Man and Iblees, and that is
  why the existence of Iblees along with Man is inevitable. The human personality cannot find stability
  without opposition and clashes, or in other words, its solidarity cannot be tested without these. For the
  continuous flow of water, a waterfall is most essential. What remains to be seen is whether the water
  becomes a stagnant pol due to this (fall) obstacle or keeps its flow despite the hurdle. To select such a
  path, in which the hurdles of sect, celibacy, etc. are not present, is to stultify your own flow. So, life is a
  continuous struggle between Man and Iblees.
  And it is said that Iblees (hopelessness) and Shaitan (rebelliousness) are two sides of the same coin.
  Modern psychology supports the theory that hopelessness leads to rebelliousness or aggressiveness. When
  Man finds something not being according to his wishes, he gets frustrated. If he takes out the frustration on himself, the result is worry or gloominess which might end in self-destruction. When the frustration is
  against the cause of frustration, it appears as vengeance, but if that is not plausible, then he takes out his
  anger or frustration against things which are not even related to the cause. This is the beginning of
  madness, thus this shows how closely hopelessness and rebelliousness, and in other words Iblees and
  Shaitaan, are related.
  These are the psychological frames of the human mind. The Quranic laws create a society which has no
  room for hopelessness for its members.LUQ.
  
  
  
  )