From a Messenger and no Prophet is evidence of the difference between the Messenger and the Prophet. And it was reported from the Prophet, blessings and peace be upon him, that he was asked about the Prophets and said, "One hundred thousand and twenty-four thousand." It was said, "How many of them are Messengers?" He said, "Three hundred and thirteen, a large group." [[Reported by Ahmad and Ishaq from the narration of Mu'adh ibn Rifa'ah from Ali ibn Zayd from Al-Qasim from Abu Umamah, "That Abu Dharr asked the Messenger of Allah, blessings and peace be upon him: How many Prophets? He said: Like it. And Ali is weak. And Ibn Hibban narrated it from the path of Ibrahim ibn Hashim Al-Ghassani, who narrated to us from my father about Hudhayfah, meaning Yahya Al-Ghassani from Abu Idris Al-Khawlani from Abu Dharr - and he mentioned it in a very long hadith.

Ibn Al-Jawzi exaggerated and mentioned it in the fabricated reports and accused Ibrahim ibn Hashim of it. He was mistaken in that: for it is a path that Al-Hakim and others narrated from the narration of Yahya ibn Sa'id Al-Sa'idi from Ibn Jurayj from 'Ata' from Ubaid ibn 'Umayr from Abu Dharr in full. And Yahya Al-Sa'idi is weak. But the ruling of fabrication does not come with this corroboration.]] The difference between them is that the Messenger among the Prophets is one who has been given a miracle along with the revealed book. And the Prophet who is not a Messenger is one who has not been given a book but is commanded to call people to a Shari'ah from before him.

The reason for the revelation of this verse is that when the Messenger of Allah, blessings and peace be upon him, was turned away by his people, and his tribe opposed him and did not support him in what he brought: he wished, due to his extreme annoyance at their turning away and his eagerness and desperation for their Islam, that nothing would be revealed to him that would repel them, perhaps he could take that as a way to win them over and bring them down from their misguidance and obstinacy. So he continued with what he wished until Surah "Al-Najm" was revealed to him while he was in the assembly of his people, with that wish in his heart. He began to recite it, and when he reached the saying وَمَناةَ الثَّالِثَةَ الْأُخْرى, the devil cast into his wish that he wished for, meaning: he whispered to him what he accompanied it with, and his tongue slipped in a moment of forgetfulness and error until he said: "Those high-flying cranes." [[Reported by Al-Bazzar, Al-Tabari, Al-Tabarani, and Ibn Mardawayh from the path of Umayyah ibn Khalid from Shu'bah from Abu Bishr from Sa'id ibn Jubayr, who said: I do not know it except from Ibn Abbas, "That the Prophet, blessings and peace be upon him, was in Mecca and recited Surah Al-Najm until he reached the saying of Allah, the Exalted, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى وَمَناةَ الثَّالِثَةَ الْأُخْرى, and it flowed from his tongue: Those high-flying cranes, whose intercession is hoped for. He said: So the polytheists of Mecca heard that and were pleased with it. So it became confused for the Messenger of Allah, blessings and peace be upon him, and Allah, the Exalted, revealed وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ إِلَّا إِذا تَمَنَّى - the verse." It was added in the narration of Ibn Mardawayh: So when he reached the end of it, he prostrated, and the Muslims and the polytheists prostrated with him." Al-Tabari narrated it from the path of Sa'id ibn Jubayr as a disconnected narration. And Ibn Mardawayh narrated it from the path of Abu 'Asim Al-Nabeel from 'Uthman ibn Al-Aswad from Sa'id ibn Jubayr from Ibn Abbas similarly. There was no doubt in its connection, and this is the most authentic part of this hadith. Al-Bazzar said: Umayyah ibn Khalid uniquely connected it from Shu'bah, while others narrated it from him as a disconnected narration. Al-Tabari and Ibn Mardawayh narrated it from another source from Ibn Abbas. It is from the path of Al-'Awfi from his grandfather 'Atiyyah from him, and Al-Tabari narrated it from the path of Muhammad ibn Kab Al-Qurazi, and from the path of Qatadah, and from the path of Abu Al-'Aliyah. So these are disconnected narrations that strengthen each other. And the origin of the story is in the authentic narration with the wording "That the Prophet, blessings and peace be upon him, while he was in Mecca - prostrated, and the Muslims and the polytheists and the jinn and mankind prostrated with him." Al-Bazzar said:

The well-known narration in this is from al-Kalbi from Abu Salih from Ibn Abbas. Ibn Mardawayh reported it through his chain. Al-Waqidi reported it through another chain. I say: In all of this, there is a refutation of Iyad, where he said: Among those mentioned from the commentators and others, none of them has supported it, nor has anyone raised it to its source except for the narration of al-Bazzar. Al-Bazzar has clarified that he does not know of a chain that can be mentioned except for what he mentioned, and in it there is what there is with the occurrence of doubt. I say: As for its weakness, there is no weakness in it at all. All of them are trustworthy, and as for the doubt in it, it may come to have an effect even if it is a rare individual case, but its utmost is that it becomes mursal. It is only a proof according to Iyad and others who accept the mursal of the trustworthy. As for it being a proof when it is supported by those who reject the mursal, it is only supported by the abundance of follow-ups. It follows the trustworthy men. As for his criticism of it due to the difference in wording, the weak and feeble narrations do not have an effect on the strong narration. One relies on the story from the correct narration, that is, one relies on the following narration, and there is no confusion in it or in what follows it, while confusion exists in others. It is sufficient because it is weak by the narration of al-Kalbi, and what is besides it is sufficient. As for his criticism of it from the perspective of meaning, there are many precedents from the authentic hadiths that are not taken at face value, but are returned to the relied-upon interpretation that is appropriate to the principles of religion. The Most High, and indeed their intercession is to be hoped for. It was narrated: the two cranes, and he was not aware of it until he was protected, so he became aware of it. It was said: Gabriel, peace be upon him, alerted him. Or the devil spoke that, and the people heard it. So when he prostrated at the end of it, all those in the gathering prostrated with him, and their souls were pleased. The devil's enabling of that was a trial from Allah and a test, which increased the hypocrites in doubt and darkness, and the believers in light and certainty. The meaning is that the messengers and prophets before you had their wishes likewise; when they wished for something like what you wished, Allah enabled the devil to cast into their wishes like what he cast into your wish, intending to test those around them. And Allah, glorified and exalted is He, has the right to test His servants with whatever He wills of various trials and types of tribulations, to multiply the reward of the steadfast and increase the punishment of the wavering. It was said: Tamanna means: he read. And it was narrated: 'The Book of Allah was wished for on the first night... David wished for the Psalms upon the messengers.' And his wish: his recitation. And it was said: those two cranes refer to the angels, meaning: they are the intercessors, not the idols. So Allah will abrogate what the devil casts, meaning He will remove it and nullify it, then Allah will affirm His verses, meaning He will establish them.