كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ
It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.
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وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍ - كُتِبَ عَلَيْهِ أَنَّهُ مَن تَوَلاَّهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَى عَذَابِ السَّعِيرِ
(3. And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.)
(4. For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire.)
Allah condemns those who deny the Resurrection and who deny that Allah is able to restore life to the dead, those who turn away from that which Allah has revealed to His Prophets and, in their views -- denial and disbelief -- follow every rebellious Shaytan among men and Jinn. This is the state of the followers of innovation and misguidance, who turn away from the truth and follow falsehood, following the words of the leaders of misguidance who call people to follow innovation and their own desires and opinions. Allah says concerning them and their like,
وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ
(And among mankind is he who disputes about Allah, without knowledge,) meaning, without sound knowledge.
وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍكُتِبَ عَلَيْهِ
(and follows every rebellious Shaytan. For him it is decreed.) Mujahid said, "This refers to that Shaytan.'' meaning that is a matter written in the decree.
أَنَّهُ مَن تَوَلاَّهُ
(that whosoever follows him,) and imitates him,
فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَى عَذَابِ السَّعِيرِ
(he will mislead him, and will drive him to the torment of the Fire.) means, he will mislead him in this world, and in the Hereafter he will drive him to the torment of the Fire, which is unbearably hot, painful and agonizing. As-Suddi reported that Abu Malik said, "This Ayah was revealed about An-Nadr bin Al-Harith. This was also the view of Ibn Jurayj.