هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ ﴿۲۲۱﴾ تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ ﴿۲۲۲﴾ يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ ﴿۲۲۳﴾ وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿۲۲۴﴾ أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ ﴿۲۲۵﴾

﴾221﴿ Hal unabbi'ukum 'alaa man tanazzalush Shayaateen
﴾222﴿ Tanazzalu 'alaa kulli affaakin aseem
﴾223﴿ Yulqoonas sam'a wa aksaruhum kaaziboon
﴾224﴿ Washshu 'araaa'u yattabi 'uhumul ghaawoon
﴾225﴿ Alam tara annahum fee kulli waadiny yaheemoon

﴾221﴿ Shall I inform you about the one upon whom the devils descend
﴾222﴿ They descend upon every lying sinner
﴾223﴿ They cast (into the ears of the soothsayers) what they have heard, and most of them are liars
﴾224﴿ And the poets are followed by those who stray
﴾225﴿ Do you not see that they wander aimlessly in every valley

[221,222,223] First, the condition of the devils was described, then the condition of the righteous was mentioned.
Now, the condition of the companions of the devils is being discussed, which is part of the continuation of the response to the doubt.
The essence is that the companions of the devils are liars and sinners who mix truth with falsehood.
Meanwhile, this Prophet and his companions are pure from such traits—so how can you cast doubt upon them?
(ʾaffākin ʾathīm) — these are the traits of a soothsayer.
(yulqūna as-samʿ) — means the "thing heard." The point is: a devil hears something from the angels and casts it into the ear of the soothsayer, and then the soothsayer adds lies of his own to it.
As a result, when one part of his statement turns out to be true, people are deceived into believing his other lies as well.
This is also mentioned in authentic hadiths.
Alternatively, as-samʿ may mean "ear"—that is, the devils eavesdrop on the angels and then mix what they hear with lies.
[224] This verse responds to the second doubt raised by the deniers, who claimed that he is a poet and that the Qur'an is his poetry.
Among the deniers, it was well known that poets often embellish falsehoods in their poetry, and these words influence people.
This verse refutes that claim in three ways:
The first method of response is reasoning through a person’s companion—istidlāl biṣ-ṣāḥib wa al-qarīn (the saying: “Don’t look at the person, look at his companion”).
That is, the followers and friends of poets are misled, corrupt, and sinful individuals.
But the companions of this Prophet (May Allah bless him and give him peace) are those who prostrate, weep, and do not love the worldly life.
(This is also mentioned in the Tafsir Sirāj al-Munīr).
Note: Since the noble character of the Prophet's companions serves as evidence for the truthfulness of the Prophet (May Allah bless him and give him peace), it necessarily follows that those who insult or curse the noble companions are in effect denying the truth of the Prophet himself.
[225] This is the second method of response—that poets speak idle words, contradictory statements, and out of worldly desire, they praise some and satirize others.
In the word (yahīmūn), they are likened to camels wandering through every valley and desert in their greed for food and drink.
Whereas the condition of the Qur'an and this Prophet (May Allah bless him and give him peace) is full of guidance and wisdom, free from worldly desire and following of whims.