Surah Al-Hajj (22) — Ayah 52

52. And We did not send any messenger [80] or prophet before you but when he desired something, Satan would cast a suggestion into his desire. But Allah removes what Satan casts, then Allah makes His verses firm [82]. And Allah is All-Knowing, All-Wise.

[80]
The Difference Between a Messenger and a Prophet:

From this sentence, it is understood that a Messenger (Rasul) and a Prophet (Nabi) are two distinct personalities. A Prophet is general, and a Messenger is specific; in other words, every Messenger is indeed a Prophet, as has been said regarding Musa (Moses) ؑ: ﴿وَكَانَ رَسُوْلًا نَّبِيًّا﴾ [51: 19] meaning that Musa ؑ was both a Messenger and a Prophet. But not every Prophet is a Messenger. The difference between a Prophet and a Messenger has already been clarified under Surah Al-Ma'idah, verse 67.

[81] The meaning of "tamanni" as "desire" or "wish" is linguistically correct, as is "recitation." In the translation, the first meaning has been adopted. In this sense, it would mean that when a Prophet or Messenger wishes for something (and the greatest wish of a Prophet or Messenger is that people accept his call and that this call spreads and gains general acceptance), Satan creates various obstacles in the fulfillment of his wish. Sometimes, Satan casts such a whisper into the hearts of the Prophet and his followers. For example, when the disbelievers demanded a tangible miracle, even the Messenger of Allah ﷺ and the Companions began to think that if Allah were to show such a miracle, many benefits could be gained from it. Or, for instance, when the chiefs of Quraysh demanded that if you would, at some time, remove these weak and insignificant people (i.e., the weak Muslims) from your gathering, we would be willing to sit with you and listen to your call attentively, and the Messenger of Allah ﷺ, for the sake of the Muslims not being opposed and for the dominance of Islam, was even prepared to consider the demand of the disbelievers. At such times, timely admonition would come from Allah, and Allah would reveal such verses as He willed. The other aspect is that Satan begins to cast whispers into the hearts of other people in the way of fulfilling the wish of the Prophet or Messenger. These are those who deny the signs of Allah, create obstacles in the path of Islam, and begin to conspire against it. These people can only be of two types: one, the hypocrites, and the other, those whose hearts have become as hard as stone regarding the acceptance of the truth. But Allah ultimately foils all the conspiracies and efforts of such people. And the purpose for which He sends a Prophet or Messenger, He makes it firmer and firmer.

Satanic Whispers in the Wish of a Prophet or Messenger?

And if "tamanni" is understood to mean "recitation," then it would mean that when a Prophet or Messenger recites a verse, Satan casts whispers into the hearts of people regarding its correct understanding, causing them to fall into doubts and suspicions. For example, when Allah revealed this verse: ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ﴾ some people immediately objected, saying, "How can it be that an animal killed by Allah is forbidden, but one killed by a human (slaughtered) is lawful?" This was purely a satanic whisper. Similarly, when this verse was revealed: ﴿اِنَّكُمْ وَمَا تَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ حَصَبُ جَهَنَّمَ﴾ (meaning, "You and those whom you worship besides Allah will all be fuel for Hell"), and the Prophet ﷺ recited this verse, the disbelievers immediately objected, saying, "Worship has also been offered to Musa ؑ, Uzair ؑ, and the angels, so will these personalities also be fuel for Hell?" This too was purely a satanic whisper. On such occasions, Allah would reveal other clear and decisive verses, removing doubts, suspicions, and satanic whispers, and clarifying His command.

The Fabricated Story of the Intercession of Lat and Manat:

Here, it also seems necessary to clarify that regarding the context of revelation of this verse, a certain incident is mentioned in some tafsirs, which is as follows: Once, the Prophet ﷺ was reciting Surah An-Najm, and the polytheists of Makkah were also present nearby. When you recited the verses: ﴿اَفَرَاَيْتُمُ اللآَتَ وَالْعُزّيٰ وَمَنَات الثَّالِثَةَ الاُخْريٰ﴾ Satan, mixing his voice with yours, recited the following words in such a way that it seemed as if these words were uttered from your own tongue: ﴿تِلْكَ الْغَرَانِيْقُ الْعُليٰ وَاِنْ شَفَاعَتُهُنَّ لَتُرْجيٰ﴾ (These are exalted goddesses, i.e., Lat, Uzza, and Manat. And surely, their intercession can be expected with Allah.) Thus, when the polytheists of Makkah heard these words, their hearts were gladdened that their idols had been mentioned in a good way. So, they began to listen to your recitation with great attention, and at the end of Surah An-Najm, when you and the other Muslims prostrated, the polytheists also prostrated. But the story does not end here; the next part is that the news spread that a reconciliation and agreement had taken place between the Muslims and the disbelievers of Makkah. When this news reached the emigrants in Abyssinia, some of them returned to Makkah. But upon arrival, they found out that this news was false. This incident is incorrect for several reasons, for example:
1. All these narrations have interrupted and disconnected chains of transmission. Therefore, these narrations are unreliable. For this reason, there is no such narration mentioned in the six authentic books (Sihah Sitta).
2. In these verses, even before "this satanic whisper," the condemnation of idols and goddesses is mentioned, and also after. Therefore, this praiseworthy mention of the idols in between does not fit in any way.
3. From a historical perspective, these narrations are incorrect because the incident of migration occurred in the 5th year of Prophethood, and those emigrants who returned to Makkah due to this false rumor came back only three months later, whereas this Surah is Madinan, and there is at least an eight or nine-year gap between the return from Abyssinia and the revelation of this Surah.

[82]
The Different Effects of Satanic Whispers on Different People:

In these narrations, in fact, a response is given to an objection of the disbelievers, which is: "Why does Allah, Who later sends clear and decisive verses to refute doubts and suspicions, not send such clear commands in the first place that doubts and suspicions do not arise at all?" This objection, in fact, reflects the cunning of the perverse and ill-natured disbelievers, and its answer has already been given at the beginning of Surah Al-Imran regarding the verses that are allegorical (mutashabihat) and those that are decisive (muhkamat) [آيت نمبر 7], and here it is also stated in other words. In summary:
1. Only those people fall into doubts who are hypocrites or stubborn disbelievers.
2. Such verses only increase the faith of the believers, and they understand that all of this is from Allah and is true.
3. Such verses are, in fact, a test and trial for all people, through which it can be known where each person stands—whether he belongs to the hypocrites or to those who believe in Allah.