through his own excellence and strength of soul, and those who profess philosophy, who claim that he composed both its meanings and its letters, but that they flowed into him just as knowledge flows into other scholars.
The soothsayer draws upon the devils:
“And poets are followed by those who have gone astray.”
Both employ rhythmic speech: the former uses rhymed prose, the latter verse. Both convey meanings inspired by the devils. As the Prophet, may Allah bless him and grant him peace, said:
“I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed devil—from his prodding, his spitting, and his blowing.”
He also said:
“His prodding is madness, his spitting is poetry, and his blowing is arrogance.”
The Almighty’s words, “Nor is it the word of an accursed devil,” exclude both, just as He says in the other surah, “It is not the word of a poet,” and, “Nor the word of a soothsayer.” Likewise, in Surah al-Shuʿarā, He says without qualification:
“It was not the devils who brought it down.”
He then identifies the distinguishing mark of those upon whom the devils descend: such a person is a sinful liar. He also states that poets are followed by those who have gone astray. Thus, the apparent meaning of the Quran does not indicate that the devils descend upon poets unless a poet is a sinful liar. His lying concerns what he says and reports; his sinfulness concerns what he does and commands.
This, and Allah knows best, is because poetry sometimes comes from the devil and sometimes from the soul. When it expresses truth, it may come from the Holy Spirit, as when the Prophet, may Allah bless him and grant him peace, prayed for Hassān ibn Thābit:
“O Allah, support him with the Holy Spirit.”
He also said:
“Satirize them—or exchange satire with them—and Gabriel is with you.”
Having excluded what comes from the devil, He also excluded what comes from the soul. Hence His words, “They are followed by those who have gone astray,” and His exclusion of the pursuit of desires, which are the inclinations of souls.