Tafsir of Al-Hijr 15:42

(Indeed, My servants—you have no authority over them): Meaning no dominance or power to manipulate them through misguidance. The intention behind the "servants" referred to here are the sincere ones (al-mukhlisin); thus, the attribution is for the purpose of reference (al-ahd). Consequently, the exception in His saying: (Except those who follow you of the deviators) is discontinuous (munqati’). Many have chosen this view, supporting it by the omission of the exception in Surah Al-Isra.

It is also permitted that the "servants" signifies the general category, making the exception continuous (muttasil). The statement acts as a confirmation of His saying: "Except Your chosen servants among them." For this reason, it was not conjoined to what preceded it, and the structure was altered to exalt the sincere ones by leaving them as the remainder after the exception.

In this verse, there is evidence for those who permit the exception of the majority (istithna’ al-akthar). Abu Ubayd, Al-Sirafi, and the majority of the Kufans held this view, as did Ibn Kharuf, Al-Shulubin, and Ibn Malik. They further permitted the exception of exactly half. Some Basrans held that it is not permissible for the exception to be equal to or greater than the remainder, and that it must necessarily be less than half. This was chosen by Ibn Usfur and Al-Adami, and it is the view of Abu Bakr al-Baqillani among the jurists (usuliyyin). Others among the scholars of both schools held that it is permissible for the excluded amount to be half or less, but not more; this is the view of the Hanbalis. Linguists are in agreement, as stated by Abu Hayyan—as are the jurists according to the Imam and Al-Adami—contrary to what is implied by the report of Al-Qarafi from the Madkhal of Ibn Talha, that it is not permissible for the exception to encompass the whole of the excepted category. It is strange that Ibn Malik reported from Al-Farra the permissibility of saying: "He owes me one thousand, except two thousand." It is said: if the excepted category is an explicit number, the exception of half or more is forbidden; if it is not explicit, they are not forbidden. The verification of this issue lies in the books of Usul. What is mentioned in some books of Arabic, quoting Abu Hayyan, is his statement: "What is deduced from the speech of the Arabs is only the exception of the minority, and all that is brought as evidence to the contrary is subject to interpretation."

You know that this verse—along with the aforementioned—refutes those who stipulate that it must be the minority, due to the corruption it necessitates. For the exception of the "deviators" here would imply—under that rule—that they are fewer than the "sincere ones" (who remain after the exception from the genus of "servants"). Meanwhile, the exception of the "sincere ones" there [in Surah Al-Isra] would imply that they are fewer than the "deviators" (who remain after the exception from that genus). Thus, both the sincere and the deviators would be "fewer than themselves," which is as you can see [an absurdity].

Some responded that the "excepted category" here is the genus of servants, which includes the legally responsible (mukallafin) and others, such as those who died before reaching the age of responsibility. There is no doubt that the deviators are fewer than the remainder after the exception (the sincere ones and those who died without responsibility). The "excepted category" there [in Surah Al-Isra] is the legally responsible, for they are the only ones to whom "misguidance" and "straying" can be attributed, as the non-responsible cannot have their actions described as such. The sincere are fewer than the remainder among them after the exception, and there is no obstacle in this.

Some mentioned that "claims" of majority and minority suffice for the validity of the condition. Al-Sakkaki mentioned at the end of the section on reasoning: "It is not permissible to say to someone: 'You owe me a thousand except nine hundred and ninety,' unless you treat that remainder [the ten] as if it were the thousand itself through a rhetorical device." This is despite him being one of those who stipulates that the exception must be smaller than the remainder. The outward sense of the jurists' words contradicts this.

It is also permitted that the exception is discontinuous even under the assumption that the genus is intended. The statement then serves to refute the Accursed One in his implication that he has authority over those among His servants who are not sincere. For the limit of his power is to entice them, but he has no power to force them to follow him, as He said: "And I had no authority over you except that I invited you, and you responded to me." The summary of the meaning is: whoever follows you, you have no authority or compulsion over them; rather, they obeyed you in the enticement and followed you out of their own evil choice. It does not harm the discontinuity that the "deviators" are included in the "servants," based on the principle they hold: that what is considered in continuity and discontinuity is the judgment [of the relationship].

Some understand that it is possible for the verse to be a confirmation of the Accursed One regarding the explicit exception, yet a refutation regarding his making "sincerity" the cause of salvation, as his words imply. For children and the insane were saved from his enticement without possessing this cause.

(Min - from/of): In all the aforementioned aspects, it is for the explanation of the genus; that is, "those who are the deviators." Al-Jubba'i used the negation of [the devil's] authority over the servants to refute those who say: "It is possible for the devil to cause people to fall into fits and remove their intellects." The discussion regarding the Mu'tazilah's denial of the devil's "trampling" and the refutation against them has already preceded.