Tafsir of Al-A'raf 7:62

(I convey to you the messages of my Lord): This is an inauguration [of speech] intended to establish his messengership and to detail its injunctions and circumstances.

Abu al-Baqa’ and others deemed it permissible for it to be an additional description (adjective) for "Messenger" based on the meaning, as it is an expression of the pronoun in "Indeed, I am" (Inni). This is like the saying of Ali—may Allah ennoble his countenance—when he challenged Marhab the Jew on the day of Khaybar: "I am the one whom my mother named Haydarah, like a lion of the forests, fierce in appearance; I pay them back with the sa’ (measure), the weight of the sandarah." He did not say "named him" (samathu), carrying it according to the meaning rather than the phrasing, to avoid ambiguity.

Some required it to be an inauguration, claiming that what was mentioned is "ugly" (grammatically), to the point that al-Mazini said: "Were it not for its fame, I would have rejected it." Al-Shihab refuted this, noting that what al-Mazini mentioned concerns the connector of the relative pronoun (silat al-mawsul) and not the description of an indefinite noun, for it exists in the Quran, such as: "Nay, you are a people who are ignorant." It has been explicitly declared as elegant in the books of grammar. The meaning—according to what he mentioned regarding the connector—is also rejected by the verifiers, even if Ibn Jinni followed him in it; indeed, he deemed the statement of al-Mutanabbi to be foul: "I am the one whose poetry the blind man has seen." In al-Intisaf, it states that it is elegant in usage, and the nobility of Abu al-Hasan is the truest witness to what he said and to the elegance of the speech of Ibn al-Husayn. This is as al-Shihab stated, provided the pronoun is not deferred, such as: "The one who entertained the guests, I," or if it is for comparison, such as: "I, in courage, am the one who killed Marhab."

Abu ‘Amr read "I convey to you" (uballighukum) with a quiescent ba and a light lam, from the [root] iblagh (conveyance). The term "messages" (risalat) is pluralized, even though the message of every prophet is one—and it is a verbal noun, the original rule of which is not to be pluralized—either to observe the difference in their times, or the diversity of the meanings of that with which he—peace be upon him—was sent, or that he intended his message and the message of others before him from the prophets, such as Idris—peace be upon him—to whom thirty scrolls were sent down, and Seth—peace be upon him—after clarifying their universality to all beings. This is to indicate the cause of the command, which is the conveyance of His—the Exalted—message to them, for His—the Exalted—Lordship over him is among the causes of his compliance with His command to convey His message.

(And I advise you): That is, I seek out that which holds your welfare, based on the principle that "advice" (nush) is the pursuit of that, whether by word or deed. It is also said: It is defining the aspect of benefit while having sincerity of intention, free from the impurities of the detestable. The meaning here is: I convey to you the commands and prohibitions of Allah—the Exalted—and I urge you to accept them, and I warn you of His punishment if you disobey Him. The root of "advice" in the language is sincerity (khulus); it is said, "I advised the honey" (nasah-tu al-‘asal) if you cleared it of wax. It is also said to be taken from "a man advised his garment" if he mended it; they likened the action of the advisor in what he pursues of the welfare of the advised to the action of the tailor in what he closes of the defects of the garment. It is sometimes used for the sincerity of love for the advised and the pursuit of what his right demands. Upon this was interpreted what was narrated by Muslim, Abu Dawud, and al-Nasa’i from Tamim al-Dari, that the Messenger of Allah—may Allah bless him and grant him peace—said: "Religion is advice." We asked: "To whom, O Messenger of Allah?" He said: "To Allah, His Book, His Messenger, the leaders of the Muslims, and their common folk."

It is said "I advised him" (nasah-tuhu) and "I advised for him" (nasah-tu lahu), just as it is said "I thanked him" (shakar-tuhu) and "I thanked for him" (shakar-tu lahu). It is said that the lam was brought here to indicate that the purpose is nothing but advice, and that the advice is not for others in the sense that its benefit returns to them rather than to him—peace be upon him—like His saying: "I do not ask you for any reward for it." This is built upon the premise that the lam is for specification, not an extra particle; the speech of some suggests that it is extra nonetheless, and there is obscurity in that.

The imperfect tense is used to indicate the continuity of his—peace be upon him—advice to them, as is clarified by his saying: "My Lord, I have called my people night and day," and the saying of the Exalted:

(And I know from Allah that which you do not know): This is a conjunction to what preceded it and an establishment of his—peace be upon him—messengership. That is, I know from Him—the Exalted—through revelation things that you have no knowledge of regarding matters yet to come. "From" (min) is for the beginning of the scope, figuratively, or "I know of His affairs—the Exalted—His irresistible power, and His severe assault against those who do not believe in Him and do not confirm His messengers, things you do not know." "From" is either for partition or explanatory of "that which." In both approaches, the omission of a genitive (mudaf) must be assumed. It is said: They had not heard of a people upon whom punishment descended before them, so they were secure and heedless, not knowing what Noah—peace be upon him—knew; thus, they were the first people to be punished for their disbelief.