وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ ﴿۲۰۰﴾ إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ ﴿۲۰۱﴾ وَإِخْوَانُهُمْ يَمُدُّونَهُمْ فِي الْغَيِّ ثُمَّ لَا يُقْصِرُونَ ﴿۲۰۲﴾ وَإِذَا لَمْ تَأْتِهِمْ بِآيَةٍ قَالُوا لَوْلَا اجْتَبَيْتَهَا قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَى إِلَيَّ مِنْ رَبِّي هَذَا بَصَائِرُ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُؤْمِنُونَ ﴿۲۰۳﴾

﴾200﴿ Wa immaa yanzaghannaka minash Shaitaani nazghun fasta'iz billaah; innahoo Samee'un Aleem
﴾201﴿ Innal lazeenat taqaw izaa massahum taaa'ifun minash Shaitaani tazakkaroo fa izaa hum mubsiroon
﴾202﴿ Wa ikhwaanuhum yamuddoonahum fil ghayyi thumma laa yuqsiroon
﴾203﴿ Wa izaa lam ta'tihim bi aayatin qaaloo law lajtabai tahaa; qul innamaaa attabi'u maa yoohaaa ilaiya mir Rabbee; haazaa basaaa'iru mir Rabbikum wa hudanw wa rahmatul liqawminy yu'minoon

﴾200﴿ And if a temptation comes to you from Satan (from anger), then seek refuge in Allah. Indeed, He is the Hearing, the Knowing
﴾201﴿ Indeed, those who fear Allah, when a temptation from Satan comes to them, remember Allah, and at that time they are the ones who know
﴾202﴿ And the brothers of these devils invite them to be devils in rebellion then They do not do littleness (in error)
﴾203﴿ And when you do not bring them a sign (which they seek), they say, Why do you not create it from yourself Say: I follow only what is revealed to me from my Lord, this is the Quran, words of knowledge from your Lord, and guidance and mercy for a people who believe

[200] This is the fourth etiquette for the caller to truth (muballigh)—that if he becomes angry due to the actions or words of the ignorant, then he should say: “A‘ūdhu billāh” (I seek refuge in Allah). A similar instruction is found in verse 36 of Surah Fuṣṣilat (Ḥā Mīm Sajdah). (سَمِيعٌ) – Indicates that seeking refuge is to be said verbally, as Allah hears the supplication. (عَلِيمٌ) – Indicates that one must also have inner conviction and awareness when saying it, not just words on the tongue. Sharbīnī writes that mere verbal recitation is not beneficial without sincere belief and understanding in the heart. Thus, this etiquette teaches the balance between emotional control and reliance on Allah, both outwardly and inwardly.
[201] Since the previous verse mentioned the whispering (naza‘) of Shayṭān, this verse now generalizes the concept and describes two types of people:
1. Those who are God-conscious (muttaqūn).
2. Those who are not God-conscious, mentioned in the next verse.
(طَائِفٌ) – This word carries multiple meanings: A sudden impulse like anger or the urge to sin. Intent to commit a sin. Or even a satanic attack (i.e., a jinn influencing a person).
(تَذَكَّرُوا) – Means they remember: The promises and warnings of Allah, Or the act of seeking refuge (by saying A‘ūdhu billāh), and through that remembrance, they quickly come back to their senses. This verse presents the fifth etiquette (adab khāmis) for a da‘ī (caller to truth): That upon facing a temptation or whisper from Shayṭān, one should immediately turn to remembrance and consciousness of Allah. It also implies that Shayṭān cannot overpower the God-fearing—they may slip, but they quickly recover through reflection and remembrance.
[202] In this verse, it is mentioned that whoever follows Shayṭān becomes his brother—meaning they become part of his group and companionship. This group is the second category of people: the followers of Shayṭān, known here as the "ghāwīn" (the misguided), in contrast to the muttaqīn (the God-fearing) mentioned earlier. (لَا يُقْصِرُونَ) – The pronoun refers either to the devils (shayāṭīn) or to their human brothers (those who follow them). The meaning is: They do not fall short in what they do— The devils persist relentlessly in their whisperings and deception. Their human companions do not hold back from committing sins and following desires. This verse illustrates the deep bond between sinner and Shayṭān, and shows that once a person turns away from taqwā, he is quickly absorbed into Shayṭān’s influence—without limit or restraint in their disobedience.
[203] In this verse, it is mentioned that whoever follows Shayṭān becomes his brother—meaning they become part of his group and companionship. This group is the second category of people: the followers of Shayṭān, known here as the "ghāwīn" (the misguided), in contrast to the muttaqīn (the God-fearing) mentioned earlier. (لَا يُقْصِرُونَ) – The pronoun refers either to the devils (shayāṭīn) or to their human brothers (those who follow them). The meaning is: They do not fall short in what they do— The devils persist relentlessly in their whisperings and deception. Their human companions do not hold back from committing sins and following desires. This verse illustrates the deep bond between sinner and Shayṭān, and shows that once a person turns away from taqwā, he is quickly absorbed into Shayṭān’s influence—without limit or restraint in their disobedience.