Tafsir of Al-Jinn 72:23

"Except as a notification from Allah" is an exception from the object of "I have no power," as indicated by the words of Qatadah. The intervening phrase is a parenthetical confirmation negating [my] ability, so there is no objection regarding the excessive separation, which is something that would otherwise discourage it.

If the meaning is "I have no power to harm you nor to benefit you," it is a connected exception, as if it were said: "I have no power over anything except notification." If the meaning is "I have no power to compel you toward error or guidance," it would be a disconnected exception, or of the type of: "They have no fault except that their swords are..."—as in al-Kashf.

The literal implication of some prominent scholars is that it is either a connected exception from "guidance," since notification is guidance and benefit—and exception from the coordinated noun without the coordinator is permissible—or it is a disconnected exception from "a refuge." Al-Razi said: "Because notification from Allah the Exalted cannot be included under His saying, 'other than Him, a refuge,' because it is not from other than Allah the Exalted, but rather from Him, Majestic is His majesty, and by His aid and success."

In al-Bahr, Al-Hassan said: "It is a disconnected exception; that is, no one will protect me, but if I deliver [the message], my mercy is in that." Protection is metaphorically applied to notification, for it is the cause of Allah’s protection and mercy. It is also said that, according to this meaning, it is a connected exception: "I will not find anything to lean upon or take refuge in, except that I deliver [the message] and obey, so He protects me." Thus, its accusative case is permissible as an exception from "a refuge," or as a substitute (badal)—which is the better view because a negation precedes it. Al-Zajjaj preferred it as a substitute. The most apparent view is what has already been stated.

It is also said that illa (except) is composed of the conditional in (if) and the negative la (no/not). The meaning would be: "If I do not deliver a notification..."—and what precedes it is evidence of the apodosis (consequent). It is like your saying: "Only standing, so sitting" (i.e., if you do not stand, then sit). Its apparent meaning is that the verbal noun (masdar) takes the place of the condition, like the predicate of kana. They have discussions regarding the omission of the conditional clause while the particle remains. The apparent view is that the consistency of its omission is conditioned by the persistence of "no" (la), as in the saying: "Divorce her, for you are not a match for her, and if you do not, your hair will grow (i.e., you will lose your status/authority)." This applies unless something from the objects or interpretations takes its place, such as: "If any of the polytheists seek your protection," and people are rewarded according to their deeds; if good, then good. This aspect is the most immediate, as is not hidden.

His saying, "and His messages," is coordinated with "a notification." "From Allah" is attached to an omitted element that acts as an adjective for it; that is, "a notification being from Allah." It is not a connection to it, because it is used with ‘an (from/on behalf of), as in his saying (peace be upon him): "Convey from me, even if it be a verse." The meaning, according to what you learned first regarding the exception, is: "I have no power for you except a delivery being from Him, the Exalted, and His messages with which He sent me, Majestic and Exalted is He."

In al-Kashf, there is an implication in the speech, which is: "a delivery of His messages." The original phrasing is "the delivery of the messages of Allah," then it was adjusted to the mentioned form to signify both deliveries for emphasis. Each of the two meanings—that it is from Allah, and that it is a delivery of His messages—demands exertion for this [task].

In the expression of al-Kashshaf, there is a hint to this, but it was countered that the addition of the genitive (mudaf)—that is, "delivery of"—should not be estimated there, for then the coordination would be the coordination of a thing with itself, unless it is interpreted that the "notification from Allah" is what he took from Him, the Exalted, without an intermediary, and the "notification of the messages" is what he is sent with. This is extremely far-fetched, so understand.

Abu Hayyan considered its coordination with the Majestic Name more likely, saying: "The apparent meaning is the coordination of 'His messages' with 'Allah'; that is, 'Except that I convey from Allah and from His messages.'" Its apparent meaning is to make "from" (min) mean "on behalf of" ('an). It has already been stated by him that it is for the beginning of a limit.

It was recited: "He said, 'I have no power...'"—meaning the Servant of Allah (the Prophet) said [this] to the polytheists or to the Jinn. It is also permitted that it be a narration by the Jinn to their people.

As for how this verse connects to what precedes it: It is said, based on the fact that the crowding (talabbud) was for enmity, that when they crowded upon him (peace be upon him) manifesting enmity, he was told (peace and blessings be upon him): "Say, 'Indeed, I possess no power for you of harm nor of guidance,'" meaning: "I desired only your benefit, and you responded to me with evil. I do not have the power of the benefit I desired, nor the harm that I could repay you with. Those two belong only to Allah, the Exalted." In this is a great threat and a commitment to Allah, the Exalted, and that He, Glory be to Him, is the One who will reward them for their good deeds and their evil deeds. Furthermore, there is an emphasis in it that he does not cease the notification due to their crowding, for what he (peace and blessings be upon him) is capable of is the notification, and he does not leave what is within his power. Therefore, he said: "Except a notification." Making it a substitute for "a refuge" is highly consistent with this, and the condition is near to it.

But if the address is to the Jinn and the crowding was due to astonishment, then the face of it is that when they crowded for that, he (peace and blessings be upon him) was told: "Say to them: What is the matter with you, that you have crowded upon me in astonishment at me and at the humility of my companions in worship? I have no way to benefit or harm; I am only a notifier from the Harmful and the Beneficial. So you, like us, devote yourselves to worship and do not devote yourselves to astonishment, for the wonder is from one who turns away from the Bestower, the Avenger, the Harmful, the Beneficial."

Perhaps the consideration of the strength of the connection requires that it is more likely that the crowding was for enmity.

"...and whoever disobeys Allah and His Messenger"—that is, in the command of Tawhid (monotheism), for the discussion is regarding it. Thus, the argument of the Mu'tazila and their ilk using this verse to establish the eternal abiding of sinners in the Fire is not valid.

It is permitted that "the Messenger" refers to the Messenger of the Angels (peace be upon them) rather than humans. So, the meaning of "disobeying the human messenger" is that he does not deliver to the one sent to him what reached him as it reached him. This is contrary to the apparent meaning.

"...for him is the Fire of Hell, to abide therein forever." It is in the Fire or in Hell. The plural "abiding" (khalidina) is used in consideration of the meaning of "whoever" (man), just as the singular was used previously in consideration of its wording. If the latter were observed here, it would have been said, "abiding forever" (khalidan) without end.

Talhah read "that" (fa-inna) with a fathah on the hamza, on the basis that the estimation—as Ibn al-Anbari and others said—is: "His reward is that he has..." The grammarians have stated that "that" (anna) after the conditional fa (so) allows both fathah and kasrah. Thus, the statement of Ibn Mujahid—that no one read it with that and it is a solecism because it comes after the conditional fa—is a result of his limited research and weakness in grammar.

His saying, "And His messages..."