(1) “Shaytan” denotes every defiant rebel. The name is said to derive from his shutun—his remoteness—from goodness; alternatively, from shayt, meaning ruin and burning. On the first derivation the final n is original, on the second it is extra. “al-Rajim” (“the accursed”) means one who is expelled and driven away; some interpret it as “pelted with shooting stars.” See al-Majmuʿ, 3/323. As for the phrase “his hamz,” some transmitters—mentioned earlier—explained it as al-mawtah, a form of intermittent insanity or epilepsy that strikes a person; when he recovers, his intellect returns fully, like one waking from sleep or sobering after drunkenness (al-Tayyibi). Abu ʿUbayda said, “Madness is called hamz because it results from the shaytan’s hamz and prodding; whatever you jab you have hamazta.” The phrase “his nafkh” was explained by the transmitter as pride. Al-Tayyibi comments: “Nafkh (blowing) is a metaphor for arrogance, as though the shaytan blows into a person by whispering, making him see himself as great and others as insignificant.” The phrase “his nafth” was explained as poetry, meaning censured poetry in particular; otherwise, the Prophet said, “Some poetry contains wisdom,” recorded by al-Bukhari (10/242) and others from Ubayy ibn Kaʿb. Al-Tayyibi says: “If this explanation belongs to the hadith’s wording, it cannot be set aside; but if it is from a narrator …”