Exegesis of the saying of Allah the Exalted: ((And Iblis confirmed his suspicion about them, so they followed him, except a group of the believers))

Then Allah the Mighty and Majestic said: He said: With the lightening and the strengthening, "sadaqa" (he told the truth) means what? It is the one who informs of the truth, and "saddaqa" (he believed) is from the one who is informed of the truth. So a person is either an informer or one who is informed. For the informer, we say: "sadaqa" (he told the truth), and for the one informed, we say: "saddaqa" (he believed). Allah the Mighty and Majestic says: And both readings here carry the meaning of truth and belief. The benefit of these two readings is that they indicate two meanings, which becomes clear by explaining them. He said: or meaning the disbelievers among them, meaning the disbelievers among them, Saba. That by his misguidance, they would follow him, so they followed him. Thus, "sadaqa" with the lightening in his suspicion, or "saddaqa" with the strengthening in his suspicion, meaning he found it true. Iblis had a suspicion about the children of Adam; what was his suspicion? His suspicion was that he would misguide them all. Allah the Exalted said about him: [Surah Sad 82:83] And he said: [Surah Al-A'raf 16:17] This is what he hoped for, expected, and suspected, either a probable suspicion or a certain suspicion. But he cannot be certain; rather, he suspects with a probable suspicion. So here, his suspicion was confirmed. And what was his suspicion? That he would misguide them. So it was confirmed because he did misguide them. It was confirmed because they misguiding him, or that when he suspected, he carried out what he said, so it was confirmed where he misguiding them. The result is that the suspicion which Iblis suspected, what was it? Misguiding them. This is the suspicion. This suspicion, either by his misguiding them, was confirmed where it occurred from him first by applying it in action, or that when he suspected that suspicion, yes, he applied it and did it. The meaning is that what the Shaytan expected and suspected of misguiding the disbelievers, among them Saba, occurred, confirmed by the lam, "qad," and the oath. They followed the Shaytan. And if we look at what is common in what the Shaytan commands? He commands obscenity. [Surah Al-Baqarah:268] So he commands obscenity and what is wrong, and every ugly action. So if a person follows him in obscenity, what is wrong, and ugly action, he has followed him and strayed from it... And if he opposes him, he has opposed him. For this reason, he said: meaning "but." For clarification. The author said: meaning "but" indicates that the exception here is disconnected. That is, if the exception is in the meaning of "but," it becomes disconnected. But what led the author to this is that his saying: its apparent meaning is that it was confirmed over all of them. And upon this, the believers did not enter into that, so the exception here is disconnected because Iblis did not confirm the suspicion except over the disbelievers. But if we make general for the whole tribe or for all the children of Adam, and then he said , this exception would be connected. The result is, if we make , if we make the pronoun refer to the disbelievers who followed Iblis, then the exception must be disconnected here. And if we make it general for the children of Adam or the genus of this tribe, Saba, the exception becomes connected. And his saying: The author says, may Allah have mercy on him: "of the believers for clarification" How is it for clarification? It means it is for clarification and not for partiality. Because if it were for partiality, the meaning would be "except a group of the believers, some of whom were saved and another group was not saved." And this meaning is defective. And upon this, is for clarification. Who is this group? The believers. The author said: "Meaning, they are the believers who did not follow him." Pay attention to this precise meaning. The author, may Allah have mercy on him, is good at this. I say a second time: If I say: "A group of the people came," did all of them come or not? No, so "min" (of) is for partiality. If we make it for partiality, as in your saying: "A group of the people came," if we make it for partiality, the meaning becomes defective because all the believers did not follow him. For this reason, the author needed to make "min" (of) for clarification, and the believers are a clarification for his saying , as if he said: "So they followed him, except the believers." This is the meaning of the verse.