The commentators of this issue have said in an interpretation of the fifty second verse of the Suah Haj:

"And we did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise".

Tabari, the Imam of the caliphate schools commentators has narrated the narratives and saying related to the interpretation of the words '---Arabic text---' and '---Arabic text---' and divides them into two parts: 290

A-Part one of Tabaris narratives in interpretation of '---Arabic text---' and '---Arabic text---'

In this part Tabari mentions narratives which hold the view that because of the Prophets great interest and fervour in converting his tribe, he thought to himself that he should speak to them according tot heir inclination regarding their idols and gods, and at times he even disliked speaking ill of them for this very reason. To enlarge upon this opinion Tabari seeks proof for it in the following group of narratives.

1) Tabari relates the first narrative from Mohammad ibn Ka'b Gharzy and Mohammad ibn Gahis. These two say: One day the Holy Prophet (s.a.w) attended one of the assemblies of the Quraish. On that day he was hoping that something would not be revealed to him which would cause the Quraishites hatred and aversion. At that time, however, the Lord inspired in him the Surah Najm. The Prophet recited it as it was until he came to the verse.

'---Arabic text---'

and it was there that satan inspired him to add:

'---Arabic text---'

He spoke these words and then continued on with reciting the rest of the Surah. At the end of the surah he prostrated and everyone present also placed their foreheads on the ground and prostrated with him while only Valib ibn Moghaireh - because of old age and lack of strength to bend over - took a handful of dirt from the ground and prostrated on it. Everyone was happy with what they heard. The Quraishite idolators said: "We know that Allah gives life and death and possesses the power to create and sustain but our gods have intercession with Him. Now that you have set aside a part for them we will follow you!."

These two narrators then said: That night when Gabriel appeared to the Prophet, he recited the surah for Gabriel. When he came to the words that Satan had inspired in him. Gabriel said: "I did not reveal these words to you!" The Prophet said "Then I calumniated them and have ascribed words to God which he has not spoken?".

It was for this reason that the Lord revealed the following to the Prophet (s.a.w): 291

"And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend".

The occurance left the Holy Prophet (s.a.w) saddened and depressed until these verses were revealed: 292

"And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise".

The narrator then says: The Muslim Emigrants who had migrated to the land of Abyssinia heard the rumour that the entire Meccan population had become Muslims. Because of this they started out to return to their tribe. They said: "Our own people are better and dearer to us". Upon arriving at Mecca, however, and joining their tribe they saw that when the above mentioned verses were annuled they had once again turned away (from Islam and the Muslims). 293

2- This narrative has only been related from Mohammad ibn Ka'b Gharzy, and he says: The Holy Prophet (s.a.w) saw his tribe turning away from him and it was extremely distressing for him to see them keeping aloof from Divine commands and that which was revealed from God. Because of this, he hoped and desired his heart that something be revealed to him from God that create closeness, affinity and unity between himself and his tribe. It was also because of his concern for them and the avidity in his heart for their guidance that he wished the severity of the revelations (regarding the prohibition of the tribes corruption and wrong doings) would change to moderation.

At the time when these hopes gained strength and he spoke to himself about them in his heart, the lord revealed to him the Surah "Najm"

'---Arabic text---'

This revelation continued until the noble verse:

'---Arabic text---'

when Satan inspired him to say those very things which he desired and hoped would be revealed for his tribe and that was:

'---Arabic text---'

When the idolators heard these words they listened to them because it made them happy that the Prophet mentioned their Gods. Also, the believers did not detract from their affirmation of the Prophet and did not lose their belief in that which he brought from God. They did not accuse him, of error or lapse. The Surah continued and it reached the part which required a prostration at its end and then was finished. The Prophet prostrated and the believers prostrated along with him in affirmation of their Prophet while the idolators present in the mosque joined them because of the eulogy made regarding their gods. Therefore, there was no one in the mosque left who had not prostrated, believer or idolator. Only Valid ibn Moghaireh couldn't bend over because of his old-age and inability and because of this he took a handful of dirt and prostrated on the palm of his hand. Then the people left the mosque and went their separate ways. The Quraishites left the mosque in a happy mood because of these remarks, and were saying: Mohammad remembered our gods with the best of statements and among that which he recited was this passage:

'---Arabic text---'

reports of this all-inclusive prostration reached Abyssinia and the prophets followers who had migrated there were informed of it and it was even said that the Quraishites had accepted Islam. A group of them started out for Mecca and also a few remained where they were.

Gabriel appeared to Mohammad and said: O' Mohammad what have you done? You read for the people (as the Quran) which I did not bring to you and you said things which had not been revealed to you". The Prophet became extremely sad and apprehensive because of this remark and was frightened of the Lord!

Afterwards, God revealed certain verses to him. He was kind to his prophet and consoled him, making the weight of the occurance easier for him to bear. He informed him that; "Also before you no messenger of prophet hoped or desired for something that the Satan didn't interfere in his desire and inspire him to speak certain things. While of course afterwards the lord abrogates the satanic expressions and strengthens his own verses. This means that you are like the previous prophets and apostles". Then the lord revealed the following:

'---Arabic text---'

in this way eliminating the Prophets sadness and grief and replacing the fear in his heart with security, and abrogating the satanic inspirations;

When the Prophet mentioned the names of the idols Lat, Uzza and Manat (and it was abrogated) the divine revelation revealed the following to him:

"And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses". 294 Which means: Then how can your gods' intercedence be effective with Him?

When the abrogation of the Satanic inspirations were revealed by god, the Quraishites said:

Mohammad regrets and recants his mention of your gods esteem in the eyes of the Lord and recants and has made other remarks. The remarks that Satan inspired the Prophet to say were being repeated by all of the idolators and made them even firmer in their seditious ways. 295

3) Tabari relates from Abu Alalieh: The Quraishites said to the Prophet:

Your followers are only slaves and freed slaves and there are no noble or great men among them. If, however, you were to mention our gods in a favourable way we will associate with you and the noble will come to you. And when the poor see that the Tribal leaders are your companions then of course they will develop a greater liking for Islam and yourself. Therefore Satan inspired (these desires) in his words. It all happened like this: When these verses were revealed:

'---Arabic text---'

Satan inspired the Prophet to say the following:

'---Arabic text---'

When the Prophet recited these verses he fell to the ground and prostrated. The Muslims and idolators also prostrated (at that time the Prophet was not aware of the meaning of the words inspired in him and spoken by him). When, however, he found out what he had said it was very burdensome for him to bear. For this reason the lord revealed this verse to him (in consolation and comfort). 296

'---Arabic text---'

4) Tabari relates this same narrative from a different source in greater detail from Abu Alalieh: The Quraishites said: O' Mohammad, only the poor, weak and indigent sit with you. If you speak well of our gods we will become your companions and followers and then people from all quarters and regions of the world will turn to you.

Then, when the Prophet was reciting the Surah Najm and came to this verse:

'---Arabic text---'

Satan inspired him to say:

When he had finished reciting these verses he and all of the Muslims and idolators prostrated except for Abu Uhayha Sa'id ibn al As who also took a fistful of dirt and prostrated on it saying: "In the end, it pleased Ibn Abi Kabsha to speak well of our gods".

News of this occurance reached the Prophets followers in Abyssinia and they knew that the Quraishites had accepted Islam. The Prophet, however, was extremely upset because of this affair and suffered from the fact that Satan was able to cause him to utter certain things. It was for this reason that the lord revealed these verses:

'---Arabic text---'

5-6) Tabari relates these two narratives from Said Ibn Jobair, and he has said:

When the verse '---Arabic text---' was revealed, the Prophet recited it. After that he said:

'---Arabic text---'

and then he prostrated. The idolators said: "Before this he spoke of our gods favourable" and they prostrated with him. At this time the lord revealed this verse:

'---Arabic text---'

7) Tabari has related this narrative from Ibn Abbas: In this narrative Abdullah ibn Abbas describes the revelation of this verse:

'---Arabic text---'

as such: One day the Prophet was praying in the masjid al haram and it was then that the verses regarding the Arabs idols were revealed to him and he began to recite them. Upon hearing his words the idolators said to themselves: We hear that Mohammad speaks well of our gods, and for this reason they drew closer to him as he was reciting and was saying:

'---Arabic text---'

It was here that Satan inspired him to say:

'---Arabic text---'

He then recited the above words after that. Later Gabriel descended to him abrogating these words and reading these verses to him;

'---Arabic text---'

8) Tabari relates from zakat, he says: The story behind the verse: '---Arabic text---' was as such. At that time the Prophet was in Mecca and the lord revealed verses to him regarding the Arabs idols and gods. He went about rewriting those verses and repeatedly mentioned the name of Lat and Uzza. The inhabitants of Mecca, who heard his remarks and words and saw that mention was being made of their gods, became happy and glad, drawing near to listen. It was then that Satan inspired certain words in the Prophets recitation:

'---Arabic text---'

The Prophet also recited these words in this very form and therefore the lord revealed this verse:

'---Arabic text---'

9) Tabari relates this narrative from Abu Bakr Ibn al-Tahman ibn Al-Haras. He says: When the Prophet was in Mecca, one day he recited the Surah Najm for the people and when he came to the verse:

'---Arabic text---'

He said: '---Arabic text---'

In speaking these words the Prophet had erred and made a mistake. As a result of this occurance, however, the idolators who were awaiting this opportunity, greeted him and expressed their happiness upon hearing his words. and this opinion. The Prophet told them: Those words came from satan and the lord has sent this verse:

'---Arabic text---'

Tabari has offered these narratives as exegetic reasons which prove that the words '---Arabic text---' and" Amniyyeh" mean the Prophets desire and inclination for nearness and unity with his tribe on the matter of their idols.

* * * * * * * * * *

B- Part two of Tabaris narratives regarding the meaning and interpretation of '---Arabic text---' and '---Arabic text---'

In his tafseer Tabari goes on to say: As for those who said that the two above words mean recitation, reading or speaking in the verse under discussion, their reasons for such may be found in these narratives.

1) The first narrative is from Ibn Abbas. In an interpretation of the verse:

'---Arabic text---'

he says: It means that when the Prophet speaks Satan inspires (doubt and difficulty) in his words.

2) The second narrative is from Mojahed, the great commentator of the caliphate school. He says: In the noble verse the word '---Arabic text---' means the time he spoke.

3) The third opinion is from Zahak, another commentator of this school. He says: The meaning of '---Arabic text---' in '---Arabic text---' is "recited or read" and in short, that if he recites the Quran Satan ispires in it doubt and difficulty.

After relating Zahaks opinion, Tabari says: This opinion is closer to the real interpretation because in the last part of the verse we read:

"But Allah annuls that which the Shaitan casts, thus does Allah establish his communications".

We say this because the verses which the lord establishes and informs us of are the verses of the Holy Quran, not something else. In light of this it becomes clear that it was this type of verse that Satan inspired similar verses for. In other words, Quranic verses are attacked by Satan and become entangled in doubt caused by him, and just as the lord himself informs us, He has annuled and obliterated these analogies and has bestowed upon the verses of his Quran strength and stability.

As such, according to Tabaris interpretation the words of God are such: We had not sent a messenger or prophet before you without his having read or recited the lords scripture or having said something himself that Satan did not inspire (analogue arid error) in it and of course the lord annuled and obliterated Satans inspirations. Here also the lord gives news that he himself destroyed Satans inspirations on his last Prophets tongue and will make them void.

After this remark, in order to prove his opinions regarding the meanings of the word '---Arabic text---' annul in this verse, Tabari cites witnesses from among the commentators.

It has been related from Ibn Abbas that: means God makes void that which Satan has inspired.

Also, regarding the interpretation of this verse, it has been related from Zahak that on Gods command Gabriel annuled that which Satan had placed on the Prophets tongue, and strengthened the lords verses. As for the interpretation of '---Arabic text---' he says:

This means, purify the verses of his scripture of the falsity which Satan had placed on His prophets tongue.

After this Tabari proceeds to the interpretation of the noble verse: 297

'---Arabic text---'

and he says:

"God the Highest has said here: So, annuled is that which Satan suggested (inspired), and afterwards his own verses are established; so that he may make what Satan (in the way of falsities) suggests in the Prophets recitation a test and trial for those in whose hearts is disease ........" This means that the Prophets remark:

'---Arabic text---'

was a test by which those who were hypocritical at heart were tried, and this was the reason for doubt that arose regarding the truth and genuinesss of the Prophets and his message, these persons being caught up in it.

Then Tabari narrates the following from Ghataadeh who says: The Prophet wished that the lord would not find fault with or speak ill of the Quraishites gods (idols). Therefore Satan inspired this in his recitation:

'---Arabic text---'

"These gods upon whom you call, it is hopeful that they may intercede and they are exalted beings". Then the lord abrogated this satanic remark and strengthened his own verses: 298

'---Arabic text---'

Ghatadeh then adds: When Satan made those inspirations in the Prophets recitation, the idolators said: "The lord has mentioned our gods (and idols) favourably", and they were gladdened and it was then that the Quran said:

'---Arabic text---'

"So that he may make what Satan suggests in the Prophets recitation a test and trial for those in whose hearts is disease........"

Once again Tabari points to the Gharaniq story in an interpretation of the verse 54 of Surah Haj: 299

'---Arabic text---'

And that those who have been given the knowledge may know that it is the truth from your lord so they may believe in it and their hearts may be lowly before it; and most surely Allah is the Guide of those who believe into a right path".

Then he mentions Ghatadehs opinion as such: This was said that those who have knowledge of and recognise God would know, that which God revealed is truth, (in other words the verses He strengthened for His messenger and Satans suggestions which He annuled in them) and that they are from your Lord O' Mohammad. And this is so they will believe them and their hearts be humble before the Quran, acknowledge, have faith in and admit to its truths. And the lord will guide those who believe in God and His messenger to the right path and clear truth by abrogating the Satanic suggestions in the Apostles recitation. Therefore, for them no harm can come from the Satanic tricks, suggestions and errors placed on His prophets tongue(!!)

That which we have seen up until now were all interpretations, narratives and opinions of the great commentators of the Caliphate school and all of them were collected in Tabaris great "Commentary".

* * * * * * * * *

Sayooty (died 910 A.H), another of this schools great commentators and scholars, mentions other narratives in interpretation of verse 52 of the Surah Haj in addition to those narrated by Tabari.

He relates from Sodi: The Prophet went to the mosque to pray. When he was praying, and in its interim when he was reciting a Surah of the Quran and came to this verse:

'---Arabic text---'

It was here that Satan put certain words on his tongue and he spoke them aloud:

'---Arabic text---'

He then continued the Surah Najm to its end and then prostrated and so did his followers, the idolators also following suit; this being because he had mentioned their Gods names. When the prophet lifted his head from prostration they lifted him and placed him on their shoulders running around Mecca shouting:

"This is the prophet of Abd Manaf!"

After this event, when Gabriel appeared to the Prophet and he read for him the Quran especially those two remarks, Gabriel said: I take refuge in the lord if I read for you such things (!!) This matter was very distressing for the Prophet and the lord revealed verses to console and content him: 301

'---Arabic text---'

* * * * * * * * * * *

Nayshabouri (died 728 A.H), another famous commentator, in the book "Tafsir-e-Gharayed-e-Quran", relates another narrative from Ibn Abbas.

A devil known by the name of Obeez appeared to the prophet in the form of Gabriel and suggested the aforementioned remarks to him and when the idolators heard these words they were happy and glad. Afterwards, Gabriel descended and asked the Prophet to read the verses to him. The Prophet recited from the beginning of the surah until he came to those words and sentences. When the Prophet read those words Gabriel denied that they had come from the lord. The Prophet said: A being with your likeness came and suggested them to me. 300

These were narratives and quotes which exist in the creditable commentaries of the Caliphate school. Unfortunately, however, this matter does not end here. Historians and the Prophets biographers have also produced narratives regarding this matter. At the forefront of this group is Mohammad ibn Ishaq (died app. 152 A.H), Musa ibn A'ghbeh (died 141 A.H) and Mohammad ibn Amr Waqidi (died 207 A.H).

Tabari mentioned Mohammad ibn Ishaqs narratives in his history and they are narratives 1+2 which we previously narrated from Tabaris Tafsir. Waqidis narratives were introduced in his pupil, ibn Sa'ds book "Tabaghat al-Kobra". Finally, the narratives of Musa ibn A'ghbeh have been related by recent biographers such as Dhohaby and others. 302

For a study of these narratives we will first look at the Quranic verses that these narratives speak of. These verses may be divided into three groups and they consist of:

First of all: The verses added to the Surah "Najm" among which it is thought that Satan was able to suggest two or three of his own sentences to the Prophet (s.a.w).

Secondly: A few verses from the Surah Haj.

Third: Two verses in the Surah Bani Israel.