His saying, exalted and majestic is He: "Say, O mankind, indeed I am for you a clear warner." "So those who have believed and done righteous deeds for them is forgiveness and a noble provision." "And those who strove against Our signs, seeking to defeat them, those are the companions of the Hellfire." "And We did not send before you any messenger or prophet except that when he desired, Satan would cast into his desire. But Allah abolishes what Satan casts; then Allah makes firm His verses. And Allah is Knowing and Wise." "So that He may make what Satan casts a trial for those in whose hearts is a disease and those whose hearts are hardened. And indeed, the wrongdoers are in extreme dissension." "And that those who were given knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may humbly submit to it. And indeed, Allah guides those who have believed to a straight path." The meaning: Say, O Muhammad: Indeed, I am a warner of Allah's punishment. It is not for me to hasten punishment or to delay it from its time. Then he divided the state of the believers and the disbelievers by saying that for the believers there is a covering for their sins and His provision for them in Paradise. And "noble" is a description of negation of blame, as you say: a noble garment. And that for the disbelievers who strive against it is the punishment of Hellfire. All of this is what He commanded him to say, meaning: this is the meaning of my message, not what you wish for. And His saying, exalted is He: "strived" means: they plotted and schemed, from striving. And "the signs": the signs of the Quran, meaning: they plotted with denial and other of their words. And a group read: "seeking to defeat," meaning: overcoming, as if they sought the defeat of the possessor of the signs, and the signs necessitate their defeat, thus it became a mutual action. Some people expressed in the interpretation of "seeking to defeat" as thinking that they would overcome Allah, exalted is He. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this is an interpretation outside of the wording. And a group read: "seeking to defeat" without the alif and with a strong jim, meaning: causing people to be unable to believe, meaning: making them unable to believe through discouragement. Abu Ali said: "seeking to defeat" means: attributing the companions of the Prophet, may Allah be pleased with them, to inability, as you say: I attributed so-and-so to that. And His saying, exalted is He: "And We did not send before you" the verse is a consolation for the Prophet, blessings and peace be upon him, regarding the incident in which Satan cast into the desire of the Prophet, blessings and peace be upon him.

'In the name of Allah, the Most Gracious, the Most Merciful' And "Tamanna" its well-known meaning is: he wanted and loved. A group said: this is its meaning in the verse, and the intended meaning is that the devil cast his words because of what the Messenger of Allah -blessings and peace be upon him- wished for from the closeness of his people and their following him. They said: So when the Messenger of Allah -blessings and peace be upon him- wished for that which Allah -glorified and exalted is He- did not decree, the devil found a way. So when the Messenger of Allah -blessings and peace be upon him- recited "An-Najm" in the Mosque of Makkah while the Muslims and the polytheists were present, he reached his saying: ﴿Have you seen Al-Lat and Al-Uzza﴾ [An-Najm: 19] ﴿and Manat, the third one, the other﴾ [An-Najm: 20] the devil cast "These are the exalted cranes, and indeed their intercession is hoped for." The disbelievers said: This is Muhammad mentioning our gods with what we want, and they rejoiced in that. So when he reached the prostration, all the people prostrated except for Umayyah ibn Khalaf, for he took a handful of dust and raised it to his forehead and said: This is enough for me." Al-Bukhari said: It is Umayyah ibn Khalaf. Some people said: It is Al-Walid ibn Al-Mughirah. Some people said: It is Abu Uhayhah Sa'id ibn Al-As. Then it was connected to the migration to Abyssinia that the people of Makkah followed Muhammad -blessings and peace be upon him- and they rejoiced in that. Some of them came and found that the devil's casting had been abrogated and the people of Makkah had been tested.

And a group said: "Tamanna" means: he recited, and the wish is: the recitation. From it is the saying of the poet:

I wished for the Book of Allah the first night and the last night I met the fate of the decrees.

And from it is the saying of another:

............. ∗∗∗ David wished for the Psalms over a messenger.

And they interpreted His saying -glorified and exalted is He-: "Except for wishes," meaning: except for recitation. This group said regarding the reason for the devil's casting in the recitation of the Prophet -blessings and peace be upon him- what was mentioned earlier about the deities.

Qadi Abu Muhammad -may Allah have mercy on him- said: And this narration in which it is: "They are the exalted cranes" has occurred in the books of tafsir and similar works, and Al-Bukhari and Muslim did not include it, nor did any well-known compiler mention it -to my knowledge-, but the methodology of the people of hadith necessitates that the devil cast, and they do not specify this reason or another. There is no disagreement that the devil's casting is indeed for words heard by which the trial occurred. Then people differed in the form of this casting - the well-known saying in the tafsir is that the Prophet -blessings and peace be upon him- spoke those words, and that the devil deceived him and whispered in his heart until those words came out on his tongue. It has been narrated that "Gabriel -peace be upon him- descended to him after that and reviewed with him Surah An-Najm, and when the Messenger of Allah -blessings and peace be upon him- said it, Gabriel said to him: I did not bring you this. The Messenger of Allah -blessings and peace be upon him- said: Did I fabricate against Allah and say what He did not say to me?" And he began to grieve and be distressed, so this verse was revealed: ﴿And We did not send before you any messenger﴾" the verse.

Qadi Abu Muhammad -may Allah have mercy on him- said:

My father - may Allah have mercy on him - told me that he met in the East some of the elders of the scholars and theologians who said: "This is not permissible for the Prophet - blessings and peace be upon him - who is infallible in conveying the message. Rather, the matter is that the devil spoke a word that he made the disbelievers hear when the Prophet - blessings and peace be upon him - said: 'Have you seen Al-Lat and Al-Uzza' [An-Najm: 19] 'and Manat, the third one, the other' [An-Najm: 20]. And he brought his voice close to the voice of the Prophet - blessings and peace be upon him - until the matter became confused for the polytheists, and they said: Muhammad recited it.

The judge Abu Muhammad - may Allah have mercy on him - said: And "he wished" - according to this interpretation - means: "he recited" and it must be so. This interpretation has been reported from Imam Abu Ma'ali - may Allah have mercy on him - and others.

The judge Abu Muhammad - may Allah have mercy on him - said: And the Messenger is more specific than the Prophet. Many of the Prophets were not sent, and every Messenger is a Prophet. And "abrogation" in this verse means: removal, as you say: the sun has abrogated the shadow, and it is not by raising what has been established of the ruling.

The judge Abu Muhammad - may Allah have mercy on him - said: And Al-Tabari elaborated and provided extensive chains of narration that the devil's utterance was on the tongue of the Prophet - blessings and peace be upon him - and the narrations differed in the words. In some of them: "Those are the exalted cranes," and in some of them: "Those are the exalted ones," and in some of them: "And indeed, their intercession is hoped for," and in some of them: "And indeed, their intercession is hoped for," and in some of them: "From them, intercession is sought."

The judge Abu Muhammad - may Allah have mercy on him - said: And the exalted ones are the great, lofty ones. And from this is the saying of the poet:

Welcome to the hunter of the exalted ones.

And His saying, glorified and exalted is He: "So that He may make what the devil throws" [the verse]. The "lam" in His saying, glorified and exalted is He: "So that He may make" is related to His saying: "Then Allah will abrogate." And "the trial" means: the test and examination, and "those in whose hearts is a disease" refers to the generality of the disbelievers, and "the hard-hearted" refers to specific among them, the tyrants like Abu Jahl, and Al-Nadr, and Uqbah. And "the schism" means: distance from good, and misguidance, and being in a side other than the side of righteousness, and "far" means that he has gone far with them and has deepened; thus, their return from it is not hoped for.

And "those who were given knowledge" are the companions of Muhammad - blessings and peace be upon him - and the pronoun in "that" refers back to the Qur'an. And "so that it may humble" means: it may become submissive and humble, and it is derived from "khabbat," which is the tranquil part of the earth. And a group read: "for guidance" without a "ya" after the dal, and a group read: "for guiding" with a "ya," and a group read: "for guidance" with tanween and leaving the addition. And this verse is equivalent to His saying, glorified and exalted is He, earlier: "And indeed, the wrongdoers are in a far schism."