And when it became apparent that the devil cast doubts for the disbelievers, by which they are incapacitated in their arguments about the religion of Allah that He commanded His Messenger Muhammad, blessings and peace be upon him, to manifest, and to affirm and proclaim it, He consoled him, blessings and peace be upon him, with His saying: ﴿And We did not send﴾ meaning by Our greatness ﴿before you﴾. Then He confirmed the comprehensiveness with His saying: ﴿any messenger﴾ meaning from a king or a human with a new law that he calls to ﴿nor a prophet﴾ whether he was a messenger or not, confirmed by preserving a previous law - thus said Al-Baydawi and others regarding the messenger, and this is refuted by the prophets of the Children of Israel who were between Moses and Jesus, peace be upon them. For Allah, glorified and exalted is He, named them messengers in many verses, including: ﴿And We certainly gave Moses the Scripture and followed him with messengers﴾ [Al-Baqarah: 87]. So the correct statement is that a prophet is a human who has been inspired with a new law or a confirmed one. If he is commanded to convey, then he is also a messenger. The restriction to a law is to exclude Maryam and others from the allies ﴿except when he wishes﴾ meaning he recited to the people what Allah commanded him with or spoke to them about and desired in his heart that they accept it, out of his eagerness for their faith and compassion for them. ﴿The devil cast into his wish﴾ meaning what he recited or spoke about and desired to be accepted, from the doubts and illusions that his allies would catch from him and argue with the people of obedience to mislead them. ﴿And indeed, the devils inspire to their allies to argue with you﴾ [Al-An'am: 121]. ﴿And thus We have made for every prophet an enemy - devils from among mankind and jinn, inspiring to one another adorned speech as a delusion﴾ [Al-An'am: 112]. Just as these do in what they change in the face of the law, in its fundamentals and branches, from their saying: 'The Quran is poetry, magic, and sorcery,' and their saying: ﴿If Allah had willed, we would not have associated﴾ [Al-An'am: 148], and their saying: ﴿These are our intercessors with Allah﴾ [Yunus: 18], and their saying: 'What Allah has killed by death is more deserving of eating than what has been slaughtered,' and their saying: 'We are the people of Allah and the inhabitants of His sanctuary; we do not leave the sanctuary, so we stand in Hajj at Al-Mash'ar Al-Haram while the people stand at Arafat, and we perform Tawaf in our garments, and so do those we have given birth to. As for others, they do not perform Tawaf except naked, whether male or female, unless one of us gives them something to wear,' and similar to that, which they intend to extinguish the light of Allah with. Likewise, the interpretations of the Batiniyyah and the Ittihadiyyah and their views in which they have deviated, mislead whom Allah wills, then He erases it from whom He wills of His servants and what He wills of His command. ﴿He abrogates﴾ meaning it results from His casting that He abrogates ﴿Allah﴾ meaning the One who encompasses everything in power and knowledge ﴿what the devil casts﴾ so He nullifies it by clarifying His command and purifying the hearts for Him.

And when the refutation of Him, glorified and exalted is He, of the doubts is a firm refutation, which cannot be penetrated due to the high rank of His statement - a doubt in itself, He expressed it with the tool of delay and said: ﴿Then Allah will make clear﴾, meaning the King who has no equal ﴿His signs﴾, meaning He will make them clear in what is intended from them. The most evident proof that this is the intended meaning, along with the beginning with the challenge in the verses - is the conclusion with His saying, in addition to what you estimate: So Allah is capable of what He wills: (p-72) ﴿And Allah﴾, meaning the One to whom belongs all command ﴿is Knowing﴾, meaning in negating the doubts ﴿and Wise﴾ in presenting the words in a manner that does not affect it in the eyes of one who has the slightest insight. Likewise, what has passed in the surah and what will come regarding the argument.