And when he mentioned resurrection and concluded it with His kindness through the fruitful justice of giving everyone what they deserve, he followed it - by virtue of His grace - with the beginning of creation, which is its evidence. This is in a context reminding of His guardianship, which necessitates turning towards Him, and the enmity of Satan, which necessitates turning away from Him. He clarified what they faced of His justice among them and against their enemy from the oppression of their actions, just as he acted with arrogance towards Adam, peace be upon him, by his origin. They were arrogant towards the poor believers by their origin, their wealth, and their tribes. Their actions were the same as his, so he was their role model while being their enemy. They did not follow the best of His creation, who is their ally and the most knowledgeable of people about him. So Allah, the Most High, said, adding to the saying 'And strike' [Al-Kahf: 45] 'And when' meaning 'and remember for them when' 'We said' by virtue of our greatness 'to the angels' who are the most obedient to our commands, and Iblis is among them. Ibn Kathir said: This is because he had imitated the actions of the angels, resembled them, worshipped, and practiced asceticism. For this reason, he entered into their address and disobeyed by opposing 'Prostrate to Adam' their father, a favor from Us upon him, which they must thank Us for. 'So they all prostrated' except Iblis. It was as if it was said: What prevented him from prostrating? It was said: 'He was' meaning 'because he was' 'among the jinn' created from fire. And perhaps fire, although it is luminous, and its luminosity is mixed with darkness and burning, was counted among the angels due to the combination of the two elements in pure light, along with what predominated over him of worship. Indeed, Muslim narrated in his Sahih from Aisha, may Allah be pleased with her, who said: The Messenger of Allah, blessings and peace be upon him and his family, said: 'The angels were created from light, and the jinn - and in another narration: Iblis - was created from a smokeless fire, and Adam was created from what has been described to you.' In the plots of Satan, from Ibn Abi Dunya, from Ibn Abbas, may Allah be pleased with both of them, that the jinn were a tribe from the angels. And when most of the jinn were corrupt, returning to the origin, which is the burning fire due to what clung to it, corrupting it, his corruption was caused by his being among them. So Allah, the Most High, said: 'So he became corrupt' meaning 'he exited.' It is said: The rat became corrupt from its burrow - when it exited for mischief and corruption.

About the command of his Lord, meaning his Master and Owner, who is gracious to him by His creation, and other than that from His crafting, regarding your father, when he became arrogant towards him and his Lord expelled him for your sake. So do not follow his example in pride and arrogance over the weak. For whoever's sin is in arrogance, his rectification is not hoped for. And whoever's sin is in disobedience, his rectification is hoped for. Then he caused from this what is worthy of denial, so Allah, glorified and exalted is He, said in the style of address, for it is more indicative of the extremity of anger and more painful in reprimanding, and speaking because it is more direct regarding the intended meaning of monotheism: 'Do you take him?' meaning, does he become sinful by your belittling him, so he expels him for your sake, and that becomes a reason for you to take him and his offspring as partners to Me, or allies for you from other than Me, meaning taking that begins from other than Me or from a lower rank than My rank, so that the taking encompasses independence and partnership. And if the meaning were: from other than My taking, it would only imply independence. And if the taking were initiated by him, by him being the one commanding it, it would not be prohibited. And I am your preferred guardian over you. And when the structure of 'fa'ool' is for exaggeration, especially as it resembles exaggeration in the manner of speech, it suffices from the plural form, so He said: 'an enemy,' indicating that they are in intense enmity with one heart. And since this action is the most deserving of blame, He connected it with His saying: 'an evil.' And the original was: for you, but He highlighted this pronoun to relate the action to the description and generality, so Allah, glorified and exalted is He, said: 'for the wrongdoers instead,' when they replaced those who have nothing of the command with those who have all of the command, and He is for them a guardian.