(And others bound together in shackles)

This is in a state of conjunction with "all" (in the preceding verse), not with "the devils," because they are part of them—unless the intended meaning is a specific reference—nor is it conjoined to what "all" is attributed to, because it is not appropriate there except to attribute it to an indefinite singular or a definite plural.

Al-Asfad is the plural of Safad, which is commonly known as a shackle. It has also been said that it is a Jami’ah, meaning the yoke that binds the hands to the neck. It is said that this is more appropriate for the word "bound together" (Muqarranin), as binding with it is common. An act of giving is also called by this name because it is a binding of the recipient. From this is the statement of Ali (may Allah honor his countenance): "Whoever does you good has shackled you, and whoever treats you harshly has set you free." And the saying of the poet: "A shackle for the hand of one who releases it, and an unfettering of the neck of one who frees it." Abu Tammam said: "My aspirations have their necks hung upon you, shackled; for giving is a form of captivity." Al-Mutanabbi followed him in this by saying: "And I shackled my soul in your protection out of love, for he who finds benevolence as a shackle becomes bound."

They differentiated between their two verbs, saying: Safadahu (to shackle) and Asfadahu (to give)—the opposite of Wa'adahu (he promised him) and Aw'adahu (he threatened him). They have a long discussion on this, in which Al-Khafaji stated what he stated, then said: "The verification in my view is that there are two roots here, each containing a harmful and a beneficial aspect, with both few and many letters. In one, the harmful has been used with few letters, placed first, and the beneficial with many letters, placed later; while in the other, the opposite is true. The reason for this in the first is that it is a reality established for shackling, then metaphorically used for giving because it binds the giver. The fewer letters were used for the shackle due to its tightness—befitting its few letters—and the more letters for giving, because it is of the nature of generosity. The former was placed first because it is the simpler origin. The opposite occurs in Wa'ada and Aw'ada; the beneficial is expressed with fewer letters and placed first, while the harmful is placed later with more letters. This is because the latter is a future event that has not yet occurred; the promised good is praised for the speed of its fulfillment and the brevity of the time of its occurrence, for the most pleasant kindness is the swiftest. This fits the fewer letters. As for the threat, its delay is praised due to the possibility of a better outcome or forgiveness, so it befits a larger number of letters." Then he said: "This is a verification of the utmost beauty, and whatever else is idle speculation, so be aware of it."

The intention by these "bound together" ones is the rebellious ones. Thus, the verse provides a detail of the devils: workers whom the Prophet (peace be upon him) employed for arduous tasks like building and diving, and rebels who were bound together in yokes to prevent them from evil.

The outward meaning suggests that there is an actual, literal shackling, which is problematic because devils are either subtle, fiery bodies capable of taking shape, or disembodied, wicked spirits. In either case, it is impossible to shackle them or for the shackle to hold them. It has been answered by choosing the first—which is the correct view—that the shackles are not the known kind, but rather shackles through which it is possible to bind the subtle on a level that prevents it from acting. The matter, from its inception, is miraculous.

It is also said: The subtlety of their bodies is in the sense of transparency, and transparency does not preclude solidity—as is the case with glass and the celestial spheres according to the philosophers. Thus, it is possible for their bodies to be transparent and solid; they are not seen due to their transparency, and they can be bound due to their solidity. Others denied this solidity, pointing to the fact that devils can penetrate where solid objects cannot, and that they cannot be perceived by touch, which is how solid objects are perceived.

It is also said: There is no obstacle to the Prophet (peace be upon him) binding them into a solid form, and he would then bind them with the shackles. When a devil appears in a specific form, it may be bound by it and be unable to change into another form, nor return to its original state. The Greatest Sheikh, Muhyiddin (may his secret be sanctified), has affirmed that a human's gaze binds the devil into the form in which he sees him. So, whenever a human sees a devil in a certain form and does not turn his gaze away from him entirely, the devil cannot hide from him nor transform into another shape until he finds an opportunity to divert the gaze, even for the blinking of an eye.

Al-Jubba'i claimed that the devil had a dense body in the time of Solomon (peace be upon him) and people could see them; then, when he passed away, Allah (the Exalted and Majestic) caused those jinn to die and created another kind that is subtle-bodied, such that they cannot be seen nor do they have the strength for arduous tasks. This is not accepted at all without a sound narration—and where is that?

It is also said: The closest interpretation is that it is a metaphor for restraining them from evil through being shackled; there is neither a literal shackle nor literal binding.