Tafsir of Al-Hajj 22:52

{And We did not send before you any messenger or prophet} This is clear evidence of the distinction between a messenger (rasūl) and a prophet (nabī). It is reported from the Prophet (peace be upon him) that when he was asked about the prophets, he said: "One hundred and twenty-four thousand." It was asked: "How many of them were messengers?" He replied: "Three hundred and thirteen, a large group."

The difference between them is that a messenger among the prophets is one who, in addition to the miracle, has a book revealed to him. A prophet who is not a messenger is one to whom no book was revealed; rather, he was commanded to call people to the law (sharīʿah) of the one who preceded him.

The Reason for the Revelation of this Verse: When the Messenger of Allah (peace be upon him) faced opposition from his people, when his kin defied him and refused to support what he brought, he wished—out of extreme distress at their turning away and his intense eagerness and desperation for their conversion—that nothing would be revealed to him that might alienate them. He hoped this might be a way to win them over and turn them away from their error and stubbornness.

This desire persisted in him until Sūrat al-Najm was revealed while he was addressing his people. While he was reciting it, and when he reached the words: {...and Manāt, the third, the other} (al-Najm: 20), {Satan cast into his desire}—that is, he whispered to him what he spread along with it. His tongue slipped, by way of inadvertence and error, to say: "Those are the exalted cranes (al-gharānīq al-ʿulā), and their intercession is indeed to be hoped for." (It is also narrated: al-gharāniqah).

He did not realize it until divine protection (ʿiṣmah) overtook him, and he became aware of it. It is also said that Gabriel (peace be upon him) alerted him, or that Satan spoke it and made the people hear it. When he prostrated at the end of the surah, everyone in the assembly prostrated with him, and they were pleased.

Satan’s ability to do this was a trial and a test from Allah. It increased the hypocrites in doubt and darkness, and the believers in light and certainty. The meaning is that messengers and prophets before you had the same habit: when they wished for what you wished, Allah allowed Satan to cast into their desires what he cast into yours, intending to test those around them. Allah, Glory be to Him, has the right to test His servants with whatever types of trials and tribulations He wills, to multiply the reward of the steadfast and increase the punishment of the wavering.

It is also said that "wished" (tamannā) means "recited," as in the verse: "He recited (tamannā) the Book of Allah on the first night / as David recited the Psalms with ease." Thus, his "desire" (umniyyatuhu) is his recitation.

It is also said that "those cranes" refers to the angels—meaning they are the intercessors, not the idols.

{Then Allah abolishes that which Satan casts} Meaning: He removes it and invalidates it.

{Then Allah makes His verses precise} Meaning: He establishes and confirms them.

{So He may make what Satan casts a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension. And so those who have been given knowledge may know that it is the truth from your Lord and believe in it, and their hearts may humbly submit to it. And indeed, Allah is the Guide of those who have believed to a straight path.}