Why Allah has not destroyed iblees/shaitan till now?

Sources

• ✓ 15:42 · Al-Hijr

  15:42 · Muhammad Marmaduke Pickthall

  إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلْغَاوِينَ

  Lo! as for My slaves, thou hast no power over any of them save such of the froward as follow thee,

• ✓ Tafsir Ibn Kathir on 15:42

  Sunni

  Tafsir Ibn Kathir · 15:42

  Allah Almighty informs us here about Iblis—his rebellion and arrogance—when He says, “Because You have led me astray.” Some scholars interpret this phrase as Iblis swearing an oath by the fact that Allah caused his misguidance. It is possible that Iblis means, “Because You have misled me and caused me to go astray, I will then adorn sins for the descendants of Adam on earth.” That is, Iblis intends to make sin appealing and desirable to them, inciting and stirring them toward it, to lead them astray just as he was led astray. Iblis states that he will misguide all except Allah’s sincere and chosen servants among them, as Allah also says in another verse: “Have you seen the one whom You honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants except for a few.” (17:62) Allah responds to Iblis firmly and warningly: “This is a straight path to Me.” In other words, the return of all of you is to Me, and I will pay you back for your deeds—good for good and evil for evil. This accords with Allah’s statement: “Indeed, your Lord is ever Watchful.” (89:14) Some interpreters explain “This is a straight path to Me” as meaning that the true way leads back to Allah and ends with Him. This view is supported by Mujahid, Al-Hasan, and Qatadah who interpret it accordingly. Other scholars read the phrase as “This is an exalted and straight path,” likening “exalted” to “high” or “great,” similar to the description of the Qur’an in another verse as “Exalted in Might and Wise.” This is the more famous reading. Regarding the statement, “Indeed, My servants—there is no authority over them for you except the misguided followers,” it signifies that those whom Allah has destined for guidance are not subject to the tyranny or influence of Iblis; he cannot reach or harm them. The exception is those who choose to follow him, who are considered misguided. Ibn Jarir relates from a hadith transmitted by Abdullah ibn al-Mubarak, who reported from Abdullah ibn Mawhab, who narrated from Yazid ibn Qusait: The prophets had mosques outside their towns where they would pray to seek answers from their Lord. Once, when a prophet was praying and seeking knowledge from Allah, the Enemy of Allah—meaning Iblis—came and sat between the prophet and the Qibla. The prophet sought refuge from the accursed Satan three times, following the prescribed invocation. Iblis challenged the prophet, asking what will make him safe from him and what causes humans to be overcome. The prophet replied that Allah says, “My servants—there is no authority over them for you except those who follow you from among the misguided.” Iblis admitted he knew this before the prophet was born. The prophet further quoted Allah: “And if an evil suggestion comes to you from Satan, seek refuge in Allah. Indeed, He is Hearing and Knowing.” The prophet affirmed he never felt Iblis's presence without seeking Allah’s protection and that this is the means to be safe from the devil. Iblis said he gains power over humans when they are angry or follow their desires. The verse continues, “And indeed, Hell is their appointed place, all of them.” This means Hell is the certain destination of everyone who follows Iblis, as Allah has said elsewhere: “Whoever disbelieves in it among the political factions—fire is his promised place.” (11:17) Allah then informs us that Hell has seven gates: “For each gate is a portion designated.” This means Allah has assigned specific groups of Iblis’s followers to enter through each gate. None can avoid their assigned gate, and every person enters according to their deeds and settles in the part of Hell that matches their own level of action. Ismail ibn Ulayyah and Shu’bah, from Abu Harun al-Ghannawi and Hittan ibn Abdullah, relate that Ali ibn Abi Talib said in a sermon: “Indeed, Hell’s gates are layered, one above another.” Abu Harun explained these as layers stacked upon each other. Similarly, Isra’il narrated from Abu Ishaq, from Hubayrah ibn Yarim, from Ali (may Allah be pleased with him) that Hell’s seven gates are stacked so that once the first fills, the second is filled, then the third, until all are filled. Ikrimah interprets “seven gates” as seven layers. Ibn Jurayj says the seven gates start with Jahannam, then Al-Ladhā, then Al-Hutamah, then Sa’ir, then Saqar, then Al-Jahim, and finally Al-Hawiyah. Al-Dahhak narrated this from Ibn Abbas and the same was reported from Al-A’mash. Qatadah explains: “For it, there are seven gates; for each gate, a portion divided among its entrants.” These stations correspond to the deeds of those entering. Ibn Jarir recorded this narration. Juwaybir narrated from Al-Dahhak that the seven gates correspond to: one gate for Jews, one for Christians, one for Sabians, one for Magians, one for polytheists (Arab idolaters), one for hypocrites, and one for monotheists. The monotheists are hoped to be saved, while there is no hope for the others. At-Tirmidhi transmitted a hadith from Abd ibn Humayd, from Uthman ibn Umar, from Malik ibn Mighwal, from Junayd, from Ibn Umar, from the Prophet (peace be upon him) who said: “Hell has seven gates; one of them is for those who wield the sword against my community.” The chain for this hadith is known only from Malik ibn Mighwal. Ibn Abi Hatim narrated from a chain including Abbas ibn al-Walid al-Khallal, Zayd ibn Yahya, Sa’id ibn Bashir, Qatadah, Abi Nadhrah, and Samurah ibn Jundab, that regarding “For each gate, a portion divided,” the Prophet said: “Among the inhabitants of Hell, some are taken by the fire up to their ankles; some up to their knees; and some up to their necks. These levels correspond to their deeds.”