His saying, exalted and glorified is He:

"And they made between Him and the jinn a lineage, and certainly the jinn knew that they were to be present." "Glorified is Allah above what they describe." "Except for the chosen servants of Allah." "So indeed, you and what you worship," "you are not able to mislead anyone of them," "except for him who is to be in Hellfire." "And there is not one of us except that he has a known position." "And indeed, we are those who stand in rows." "And indeed, we are those who glorify." "And indeed, they used to say," "If only we had a reminder from the former ones," "we would have certainly been among the chosen servants of Allah."

The pronoun in His saying, exalted and glorified is He: "And they made" refers to a group of the disbelievers of Quraysh and the Arabs. Ibn Abbas, may Allah be pleased with him, said in the book of al-Tabari: Some of them said: "Indeed, Allah and Iblis are brothers." And Mujahid said: A group said to Abu Bakr al-Siddiq: "Indeed, Allah, exalted and glorified is He, married from the leaders of the jinn." And some of them said: "The angels are His daughters." Thus, "the jinn" in this last saying refers to the angels, and they were named so because they are concealed, meaning: hidden.

And His saying, exalted and glorified is He: "And certainly the jinn knew that they were to be present." Whoever made "the jinn" refer to the devils made the sign in "knew," and the pronoun in "they" returns to them. That is, they made the devils not from Allah, and the devils know the opposite of that, which is that they will be present at Allah's command and His reward and punishment. And whoever made "the jinn" refer to the angels made the pronoun in "they" refer to those who said this statement, meaning: the angels knew that these disbelievers would be present at Allah's reward and punishment. And these two sayings may overlap.

Then He, blessed and exalted, declared Himself free from what people describe Him with and that which is not befitting Him. And from this, He excluded the chosen servants; because they describe Him with His highest attributes. And a group said: He excluded them from His saying: "they were to be present," and this is correct according to the saying of those who see "the jinn" as the angels.

And His saying, exalted and glorified is He: "So indeed, you and what you worship" means: Say to them, O Muhammad: "Indeed, you and your idols are not able to mislead anyone because of them, except for whom the decree has preceded and whom destiny has encompassed, that he will enter Hellfire in the Hereafter, and there is no misleading from you for whom Allah has guided." And a group said: "upon it" means "in it," and "the misleader" is the one who misleads in this context, and likewise Ibn Abbas explained, and al-Hasan ibn Abi al-Hasan said. And Ibn al-Zubair said from the pulpit: "Indeed, Allah is the Guide and the misleader," and "who" is in the accusative case with "misleading."

And the majority read: "the one who is in Hellfire" with a kasra on the lam of "the one who is in Hellfire," the ya was omitted for the genitive case. And al-Hasan ibn Abi al-Hasan read: "the one who is in Hellfire" with a damma on the lam, and the grammarians have differing opinions regarding its meaning, and the strongest is that it is "the one who is in Hellfire" with the nun omitted for the genitive case, then the waw was omitted for the meeting, and the wording of all came out after the wording of the singular, as He, exalted and glorified is He, said: "And among them are those who listen" [Yunus: 42], since "who" is one of the names that has ambiguity and is used to refer to individuals and groups.

Then he narrated the saying of the angels: "And there is none of us except that he has a known position." This supports that by "the jinn" he meant the angels, as if he said, and they certainly know such and such, and our saying is such and such. The intended meaning of the words is: there is no angel among us. And 'Aisha, may Allah be pleased with her, narrated from the Prophet, blessings and peace be upon him: "Indeed, there is no place in the sky where a foot can stand except that there is a forehead of an angel or his two feet on it." And Ibn Mas'ud said: "And indeed, all of us have a known position before Him."

And "the standing ones" means: those who stand in rows, and "the glorifiers" may mean prayer, and it may mean the saying: "Subhanallah." It has been narrated from 'Umar ibn al-Khattab, may Allah be pleased with him, that when the prayer was established, he would turn his face to the people and say to them: "Straighten your rows and establish them, for Allah only wants you to follow the guidance of the angels, for they say: 'And indeed, we are the standing ones' and 'And indeed, we are the glorifiers.'" Then he would see the rows being straightened, and at that point, he would turn away and say the takbir. Al-Zahrawi said: It is said that the Muslims have been standing in rows since this verse was revealed, and no one from the people of other religions stands in rows except the Muslims.

Then Allah, glorified and exalted is He, mentioned the statement of some of the disbelievers. Qatadah, al-Suddi, and al-Dahhak said: Before the prophethood of Muhammad, blessings and peace be upon him, they said: "If we had a book or a messenger came to us, we would be among the most pious of Allah's servants and the most sincere." But when Muhammad came to them, they disbelieved, thus deserving a painful punishment.