قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ ﴿۳۹﴾ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ ﴿۴۰﴾ قَالَ هَذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ ﴿۴۱﴾ إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ ﴿۴۲﴾ وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ ﴿۴۳﴾

﴾39﴿ Qaala Rabbi bimaaa aghwaitanee la uzayyin anna lahum fil ardi wa la ughwiyan nahum ajma'een
﴾40﴿ Illaa 'ibaadaka minhumul mukhlaseen
﴾41﴿ Qaala haaza Siraatun 'alaiya Mustaqeem
﴾42﴿ Inna 'ibaadee laisa laka 'alaihim sultaanun illaa manittaba'aka minal ghaaween
﴾43﴿ Wa inna jahannama lamaw'iduhum ajma'een

﴾39﴿ He (Satan) said, O my Lord, because You have led me astray, I will surely make [sin] attractive to them on earth, and I will mislead them all together
﴾40﴿ Except for Your chosen servants among them who are sincere
﴾41﴿ Allah, the Exalted, said, This is a straight path [leading] to Me
﴾42﴿ Indeed, My servants—no authority will you have over them, except those who follow you among the deviators
﴾43﴿ And indeed, Hell is the promised place for them all together

[39] (بِمَا أَغْوَيْتَنِي) – The “bā” here is causative, and “aghwaytani” means either leading astray or passing judgment on him to be expelled from Paradise and the heavens.
(فِي الْأَرْضِ) – What is meant by “earth” is the worldly life, its wealth, and other related matters.
The meaning of “beautifying in the earth” (تزئين فی الارض) is to preoccupy people with love for the world through the method of whispering.
And the meaning of “misleading people” (اغواء برای انسانها) is to make sins appear attractive and to encourage them toward sin through satanic whispers.
[40] This indicates that righteous servants are in need of Allah the Exalted for salvation from Iblis—because the word “mukhlaṣīn” (the sincere ones) is mentioned in the passive form, meaning they have been granted sincerity by Allah.
Benefit: This verse is evidence for the infallibility of the prophets (peace be upon them) from all sins. The reason is: if the prophets (peace be upon them) were not protected (infallible), then other individuals who fall under the description of this verse would be considered superior to them—and this contradicts the foundational principles of Islamic law.
[41] In this verse, one interpretation is that (هَذَا) refers to servitude to Allah the Exalted, which is mentioned in the word (عِبَادَكَ)—so the meaning becomes: worshiping Allah the Exalted is the straight path.
The phrase (عَلَيَّ) then carries an implied meaning: it is upon me to make it clear and to guide to it, i.e., عَلَيَّ بَيَانُهُ وَ هِدَايَتُهُ.
The second interpretation is that servitude to Allah the Exalted is the straight path toward Me, with عَلَيَّ interpreted as “toward” (إِلَى).
The third interpretation is that (هَذَا) refers to the content of the next verse, meaning: this firm decree is from Me. In this case, مُسْتَقِيمٌ refers to justice, and عَلَيَّ means obligatory upon Me.
[42] According to the last interpretation, “this is the straight path” (هذا صراط) is a declaration. And according to the earlier interpretations, it serves as a reason for verse 40.
If someone raises a doubt, saying that in verse 22 of Surah Ibrahim, it is clearly stated that Satan has no authority over his followers—and likewise in verse 21 of Surah Saba—while from this verse it appears that he does have authority over his followers, and this seems to be a contradiction—
The answer is: here, the “authority (سلطان)” refers to misguidance and leading people astray in such a way that they do not repent. This type of authority is specific to Satan over his followers, as mentioned in verse 100 of Surah al-Nahl.
But in Surah Ibrahim, the meaning of “authority” is proof or force, and in that case, the exception is disconnected (استثناء منقطع).
In (الْغَاوِينَ) there is an indication that deviation from the command of Allah the Exalted is the cause of Satan’s domination over them.
[43,44] In this verse, there is a warning of the Hereafter for the followers of Iblis.
Benefit: Since the major groups of Iblis's followers are seven, they are:
1. The common sinners of this Ummah
2. The Christians
3. The Jews
4. The Sabians
5. The Magians (Zoroastrians)
6. The polytheists who are not people of a book
7. The hypocrites
Therefore, seven gates of Hell are mentioned, which are:
1. Jahannam
2. Lazā
3. Ḥuṭamah
4. Sa‘īr
5. Saqar
6. Jaḥīm
7. Hāwiyah
In the Noble Qur’an, each of these groups is mentioned in different Surahs and verses, and with each of them, a particular name of Hell appropriate to their sinfulness is mentioned—thus, Hell is divided and assigned accordingly to them.