Qāf: (27) His companion said, "Our Lord..."

This is a response to an implied statement. It is as if the disbeliever, when cast into the Fire, says: "Our Lord, my devil misled me." The devil then replies: "Our Lord, I did not mislead him."

This is supported by the subsequent verse: {He said, "Do not dispute before Me"} (Qāf: 28), because disputation requires speech from both sides. This situation is similar to what Allah Almighty mentioned in this Surah and in Sād: {They will say, "Nay, you yourselves were not believers"} (Sād: 60), and His saying: {They will say, "Our Lord, whoever brought this upon us, then increase him in torment"} (Sād: 61), until He said: {That is the truth of the disputing of the people of the Fire} (Sād: 64).

In this verse, there are several issues:

Issue 1: The Identity of the Companion (Qarīn)

Al-Zamakhshari stated that the Qarīn (companion) mentioned in the preceding verse refers to the Shayṭān (devil), not the angel who is the witness and companion. He used this verse as evidence for his view.

Others hold that the Qarīn refers to the angel, not the devil. This interpretation can serve as evidence for those who hold this view. The explanation is as follows:

If the intended meaning in the first interpretation (that it is the devil) is adopted, then the meaning of {This is what is ready with Me} (Qāf: 23) would be: "This person is ready with me [for punishment], prepared for the Fire, which I prepared through my seduction." Al-Zamakhshari explicitly stated this in his commentary on that verse.

If this is the case, then the devil's statement {Our Lord, I did not mislead him} contradicts his earlier claim, "I prepared him." Al-Zamakhshari can respond to this contradiction in two ways:

1. He can argue that the devil means by "I prepared him" that he merely adorned the matter for him, but did not force him into it. Thus, both statements from the devil could be valid.
2. The reference might pertain to two different states: Initially, the devil acted that way to manifest vengeance against the children of Adam and to fulfill his oath: {By Your might, I will surely mislead them all} (Sād: 82). Then, when he sees the torment and realizes he is a partner in it—and that he too deserves punishment for the misguidance—as Allah Almighty says: {And indeed, I say the truth, I will surely fill Hell with you and whoever follows you among them} (Sād: 84-85), he then says, {Our Lord, I did not mislead him}, retracting his earlier claim upon witnessing the punishment.

Issue 2: The Absence of the Conjunction 'Wāw' (And)

Here, Allah says {His companion said} (Qāla qarīnuhu) without the conjunction wāw (and). However, in the preceding verse, it says {And his companion said} (Wa qāla qarīnuhu) with the conjunction wāw (Qāf: 23).

This difference is because in the first instance (v. 23), the reference was to two combined meanings: every soul arriving at that time accompanied by a driver (sā'iq), and the witness (shahīd) saying that statement. In the second instance (v. 27), there were no two combined meanings present that would necessitate the use of the wāw. Furthermore, the fā' (then) in {So cast him into the torment} (Qāf: 26) does not have a relationship with {His companion said, "Our Lord, I did not mislead him"} that would require the conjunction wāw (for coordination).

Issue 3: The Use of "Our Lord" (Rabbanā)

Here, the speaker is singular, yet he says {Our Lord} (Rabbanā), not just "Lord" (Rabb). In many instances where the speaker is singular, they say "Lord," such as in {He said, "My Lord, show me that I may look at You"} (Al-A'rāf: 143), Noah's saying {My Lord, forgive me} (Nūḥ: 28), Allah's saying about Joseph {My Lord, prison is more beloved to me than what they invite me to} (Yūsuf: 33), and the woman of Pharaoh's saying {My Lord, build for me a house near You in Paradise} (Al-Taḥrīm: 11), and others. Also, {He said, "My Lord, reprieve me until the Day they are resurrected"} (Sād: 79).

We say: In all those instances, the speaker is a supplicant (tālib). It is not appropriate for a supplicant to say, "O Lord, grant me longevity, single me out, and give me such-and-such." Rather, they say "Grant us" (or use the singular form implying a request directed to the Lord). This is because the term "Lord" does not suit singling out the supplicant for a specific favor.

However, this specific instance is a moment of awe, majesty, and presentation of a case, not a request. Therefore, he says, {Our Lord, I did not mislead him}.

And His saying: {But he was in far error}

This means that the misguidance was not due to the devil's misleading, but rather that he himself was deeply immersed in error, and thus he transgressed.

In this statement, there are several issues:

What is the rationale for describing error (ḍalāl) as "far"?

Error means being far from the path. If someone persists in error and remains in it for a long time, they become very distant from the intended destination. If someone knows they are in error, they might correct their course quickly and not stray far from the destination.

The phrase {far error} describes the maṣdar (verbal noun/source) with an adjective that describes the fāʿil (doer), similar to saying kalām ṣādiq (truthful speech) or ʿayshah rāḍiyah (satisfying life). It means an error characterized by distance.

When error becomes distant and its span extends, it becomes evident and conspicuous. This is because whoever deviates from the path and moves far from it, the signs and directions change for him, and he cannot see the actual destination. The signs of his misguidance become clear to him, unlike one who deviates only slightly.

Therefore, Allah describes error with two descriptions in many places: sometimes He says {manifest error} (ḍalāl mubīn), and other times He says {far error} (ḍalāl baʿīd).

His saying {But he was in far error} refers back to the statement: {Except Your servants among them, the sincere ones} (Al-Ḥijr: 40), and Allah's saying: {Indeed, over My servants you will have no authority} (Al-Ḥijr: 42).

This implies: "They were not among the sincere servants, so We made them people of obstinacy. If they had a true standing with You [in faith], I would have no hold over them." And Allah knows best.

How can he say {I did not mislead him} when he previously said {I will surely mislead them all} (Al-Ḥijr: 39)?

We answer this in three ways: two of which were already mentioned when addressing Al-Zamakhshari's argument. The third way is:

The meaning of {I will surely mislead them all} could be: "I will perpetuate them in misguidance." Just as if someone tells a misguided person, "You are on the right track, do not leave it," this is considered misleading him further. Thus, {I did not mislead him} means: "The initial act of misleading did not originate from me."

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