And when your Lord said, "Remember the time when I fashioned him; I adjusted his creation, completed it, and prepared it for the blowing of the spirit into it." The meaning of "And I blew into him of My spirit" is that I gave him life. There is no blowing nor anything blown into; rather, it is a representation of obtaining that by which he lives. And Iblis was excluded from the angels because he was among them, commanded to prostrate with them. The name of the angels predominated, then he was excluded after the predominance, as in your saying: "I saw them except Hind." And he refused, resuming on the assumption of someone saying: "Why did he not prostrate?" It was said: "He refused that and was arrogant about it." It was said: "But Iblis refused." The preposition with "that" is omitted. Its estimation is "What is wrong with you" in "that you are not among those who prostrate," meaning what purpose do you have in your refusal to prostrate? And what is your motivation for it? The "lam" in "to prostrate" is for the confirmation of the negation.

Its meaning is: It is not correct for me and contradicts my state. It is impossible for me to prostrate to a human, a cursed devil from those who are stoned with meteors, or cast out from the mercy of Allah, because one who is cast out is stoned with stones. Its meaning is: accursed, because cursing is being cast out from mercy and distanced from it. The pronoun in "from it" refers back to Paradise or the heavens, or to the entirety of the angels. The Day of Judgment set a limit for the curse, either because it is a limit set by people in their speech, like His saying: "As long as the heavens and the earth endure" in perpetuity. Or it is intended that you are condemned, called upon with the curse in the heavens and the earth until the Day of Judgment, without being punished; when that day comes, you will be punished in a way that makes the curse forgotten. The Day of Judgment, the Day they are resurrected, and the Day of the known time are one meaning, but the expressions differ for the sake of eloquence in speech. It was said: He only asked for a delay until the day in which they are resurrected so that he would not die, for no one dies on the Day of Resurrection. He was not answered to that, and he was given a delay until the last days of obligation, with "by which you have led me astray"; the "ba" is for swearing. And "what" is a source, and the answer to the oath is "I will certainly beautify for them"; the meaning is: I swear by your leading me astray that I will beautify for them.

And the meaning of leading him astray is causing him to err, by commanding him to prostrate to Adam, peace be upon him, which led to his error. And the command to prostrate is nothing but good and an invitation to reward through humility and submission to Allah's command, but Iblis chose refusal and arrogance, so he perished. And Allah, the Exalted and Glorified, is free from his error. [The saying "And Allah, the Exalted and Glorified, is free from his error" is according to the doctrine of the Mu'tazila: that Allah does not will evil nor create it. The doctrine of the Ahl al-Sunnah is that everything that exists, He creates and wills, whether it is good or evil, although He does not approve of evil from the servant; the details of this are in the Oneness (Tawhid).] And from His will and approval of it, similar to His saying: "By which you have led me astray, I will certainly beautify for them"; His saying: "By Your might, I will certainly lead them all astray" is indeed an oath, except that one is an oath by His attribute and the other is an oath by His action, and the jurists have differentiated between them. It is possible that it is not an oath, and a hidden oath is estimated, and the meaning is: Because of your causing my leading astray, I swear I will certainly do to them as you did to me by causing their leading astray, that I will beautify for them sins and whisper to them what will be the cause of their destruction in the earth, in this world which is the abode of deception, like His saying: "He clung to the earth and followed his desires." Or he meant: I am able to deceive Adam and beautify for him eating from the tree while he is in the heavens, so I am more capable of beautifying for his children on earth. Or he meant: I will make the place of beautification among them the earth, and I will carry out my beautification in it, meaning: I will beautify it in their eyes and I will inform them that the beautification is only in this world, until they prefer it over the Hereafter and feel secure in it over the Hereafter.

Al-Dhi al-Rummah praises himself. Al-Ikhā' is the source of 'akhāh', like al-Wifāq is the source of 'wāfāqah', and al-Sahāb is the source of 'ṣāḥabah', both in weight and meaning.

He says: And what blame has a brother from a day, meaning on a day. He expressed it with 'min' to indicate comprehensiveness. That is: he did not blame, while he is truthful in his blame, or in his brotherhood accompanying me. He shortened 'al-ikhā' for the sake of the meter, and he included 'lam' with the meaning of blame, so he attributed it to him. It is possible that the imposition of blame on him is a mental metaphor, because brotherhood is as if it is the place of blame. And he did not provide any excuse to his guest for being late in his hospitality. He attributed the action to the camels and added the guest to them because they are the place of his hospitality, and this is a metaphor for the utmost of his generosity. It is also possible that attributing the action to them is a mental metaphor, because they are the cause of their owner being ill for the guest if he is stingy, and adding the guest to them supports that. It is possible that he compared the camels to the generous in a figurative manner, so that is an imaginative expression. He clarified the lack of illness by saying 'if there are the messengers in it', which is the little milk, and it is also said about the easy camel, meaning it has not come close to the milk.

Faṣālī: the plural of faṣīl, which is the offspring of the she-camel. And denying their closeness is a metaphor for denying their suckling from it, even if they were lean, meaning emaciated, and not 'ahlī', nor hungry. Even if the camels excuse themselves with the place and the drought, about their udders, it is a metaphor for milk, because it is associated with the udders. It injures 'naṣlī', meaning my sword or my arrow in their ankles, which are like the knees of a human. And attributing the excuse to them is a metaphor, just as attributing the injury to the blade, because it is its tool. And the meaning of the injury in the ankles is that he makes them a place prepared for it. If he had said: 'it injures their ankles', that meaning would have been lost. It is said that he included the meaning of 'yaʿthū', meaning to come. It was customary for the Arabs to bleed the camels and collect their blood and put it on the fire until it becomes like liver, and they would offer it to the guests in times of drought, so Allah prohibited it. It is possible that this is a metaphor for slaughtering them, because they would pierce the difficult camel before slaughtering it to make it easier for them. And this is what the praise requires. He excluded the sincere ones, because he knew that his plotting does not work against them and they do not accept from him. That is: this is the true path that I must observe, which is that you have no authority over My servants, except for those who choose to follow you among them for their misguidance. It was read 'ʿalayya', and it is from the height of honor and virtue. Their appointment is referred to the misguided. It was said: the gates of Hell are its layers and levels, so the highest of them is for the monotheists, the second for the Jews, the third for the Christians, the fourth for the Sabians, the fifth for the Magians, the sixth for the polytheists, and the seventh for the hypocrites. And from Ibn Abbas, may Allah be pleased with him: Indeed, Hell is for whoever claims lordship, and al-Laẓā is for the worshippers of fire, and al-Ḥuṭamah is for the worshippers of idols, and al-Saqr is for the Jews, and al-Saʿīr is for the Christians, and al-Jaḥīm is for the Sabians, and al-Hāwiyah is for the monotheists. And it was read: 'juzʾ', with lightening and heavyening. And al-Zuhrī read: 'jazz', with emphasis, as if he omitted the hamzah and placed its movement on the zāy, as you say: 'khabb' in 'khubʾ', then he paused on it with emphasis, as they say: 'the man', then he made the connection like the pause.