Tafsir of Al-Kahf 18:50-51

{He was of the Jinn} This is a new statement, functioning as an explanation following the exclusion of Iblis from those who prostrated. It is as if someone asked: "Why did he not prostrate?" It was answered: "He was of the Jinn."

{So he disobeyed the command of his Lord} The fa (so) indicates causality. His being of the Jinn is made the cause of his disobedience, for had he been an angel like the others who prostrated to Adam, he would not have disobeyed God’s command. Angels are absolutely infallible; that which is possible for Jinn and humans is not possible for them, as He said: {They do not precede Him in speech, and they act by His command} (Al-Anbiya: 27). This parenthetical statement was intended by God Almighty to protect the angels from any suspicion regarding their infallibility. How vast is the distance between what God intended and the words of those who opposed Him, claiming that Iblis was an angel and a leader who disobeyed, was cursed, and transformed into a devil—then attributing this to Ibn Abbas.

The meaning of {disobeyed the command of his Lord} is: he departed from what his Lord commanded him regarding prostration. It is said: "They deviated from their path, straying." Or, he became a fasiq (disobedient/corrupt) and a disbeliever because of his Lord’s command, which was: "Prostrate to Adam."

{Will you then take him and his descendants as allies instead of Me?} The interrogative hamza is for denial and astonishment. It is as if it were said: "After what you have seen of him, do you take him and his descendants as allies instead of Me?" You exchange Me for them—what a wretched exchange for one who replaces God with Iblis, obeying him instead of obeying God.

{I did not make them witness} (Also read: ma ashhadnahum—"We did not make them witness"). This means: You have taken them as partners with Me in worship, yet they could only be partners in worship if they were partners in divinity. He denies their participation in divinity by saying: {the creation of the heavens and the earth}—that I should seek their help in creating them—{nor the creation of themselves}—meaning, I did not make some of them witness the creation of others, similar to His saying: {And do not kill yourselves} (An-Nisa: 29).

{And I would not have taken the misguiders} Meaning: I would not have taken them as {assistants} (aids). He placed "the misguiders" in the position of the pronoun to condemn them for their misguidance. If they were not My assistants in creation, why do you take them as My partners in worship?

It is also read as wa-ma kunta (with a fatha on the ta), addressing the Messenger of God (peace be upon him). The meaning: It is not valid for you to seek their assistance, nor is it appropriate for you to rely upon them. Ali (may God be pleased with him) read it as mutakhidhan (with tanwin) according to the original grammatical form. Al-Hasan read ‘adudan with a quiescent dad and the damma of the dad moved to the ‘ayn. Other readings include ‘adadan (with fatha and quiescent dad), ‘ududan (with two dammas), and ‘adadan (with two fathas). These are plurals of ‘adid (helper), like khadim and khadam, rasid and rasad. It comes from ‘adadahu—when one strengthens and assists another.

{And [mention] the Day when He will say, "Call My 'partners' whom you claimed." And they will call them, but they will not respond to them. And We will put between them a barrier of destruction. And the criminals will see the Fire and will be certain that they are to fall into it, and they will not find from it any escape.}