The Prophets (108–112): Say, "It is only revealed to me..."

Know that after the Almighty had presented the arguments to the disbelievers regarding the Oneness of God (from the aspects previously mentioned), and clarified that He sent His Messenger as a mercy to the worlds, He followed this up with what serves as both a warning and an admonition regarding struggling against them and confronting them, saying: {Say, "It is only revealed to me..."}

There are several issues concerning this:

Issue 1: The Meaning of Innamā (إنما)

The author of Al-Kashshāf stated that innamā (إنما) either restricts the judgment to a specific thing (like saying, "Zayd alone is standing") or restricts the thing to a specific judgment (like saying, "Zayd alone stands"). Both examples are present in this verse.

1. {It is only revealed to me...} (with its subject) is like "Zayd alone stands" (restricting the action).
2. {And your God is one God} is like "Zayd alone is standing" (restricting the predicate).

The benefit of combining these two restrictions is to indicate that the revelation sent to the Messenger of Allah (PBUH) is confined to establishing the Oneness of God.

Regarding {Then will you not submit?}, it implies that the revelation received according to this pattern necessitates that you sincerely dedicate monotheism to Him and free yourselves from attributing partners to Him. Furthermore, it permits establishing monotheism through transmitted knowledge (revelation/hearing).

If one objects: If innamā implies restriction, it necessitates that nothing was revealed to the Messenger except monotheism, which is known to be false. We reply: The intent here is exaggeration (for emphasis).

As for {But if you turn away, then say, "I have announced it to you all equally"} (fa-ādhantukum ‘alā sawā’), the author of Al-Kashshāf said that ādhana is derived from adhana (to make known), but it has become frequently used in the sense of warning. An example is His saying: {Then be warned of war from Allah and His Messenger} (Al-Baqarah: 279).

Knowing this, the exegetes have mentioned several interpretations for ‘alā sawā’:

1. Warfare Declared Openly: Abu Muslim said that al-idhān ‘alā sawā’ means openly calling to war, based on His saying: {Then announce to them an ultimatum equally} (Al-Anfāl: 58). The benefit here is that it was possible to assume that the situation of the polytheists among Quraysh differed from other disbelievers regarding fighting. This clarifies that they are the same as other disbelievers in this regard.
2. Equal Conveyance of Duty: It means: "I have informed you equally of what is obligatory upon you, including monotheism and other matters, without making any distinction in conveying and clarifying, because I was sent as an instructor." The purpose is to remove any excuse so they cannot say: {Our Lord, why did You not send a messenger to us?} (Ṭā-Hā: 134).
3. Openness and Declaration: ‘Alā sawā’ means openly and publicly.
4. Respite: It means: "I will not hasten the war I have warned you about, but I will grant you respite and delay, hoping for your Islam."

Regarding His saying: {And I do not know if what you are promised is near or far}

There are two views:

1. The Promise: What is promised—whether it is the Day of Resurrection or the punishment in this world—is either near or far. Some said that His saying {The true promise has drawn near} (Al-Anbiyā’: 97) abrogated this, but such news cannot be abrogated.
2. The War: What is meant is that the war He warned them about, He does not know if it is near or far. It is as if Allah commanded him to warn them of the fighting that was revealed to him to come, but He did not inform him of the time. Therefore, he was commanded to say that he does not know if it is near or far. This clarifies that the Surah is Meccan, and the command for fighting occurred after the Hijra.
3. The Inevitability of Defeat: What they are promised—the victory of the Muslims over them—is inevitable, and humiliation and degradation will certainly befall them, even if I do not know when it will happen, because Allah the Almighty did not inform me of the timing.

Regarding His saying: {Indeed, He knows what is uttered publicly and knows what you conceal}

The purpose here is the command for sincerity (Ikhlāṣ) and abandoning hypocrisy. Since the Almighty knows the innermost thoughts, a rational person must strive for the utmost sincerity.

Regarding His saying: {And I do not know; perhaps it is a trial for you and enjoyment for a while}

There are several interpretations:

1. Delay of Punishment: Perhaps the delay of the punishment for you.
2. The Ambiguity as a Trial: Perhaps the ambiguity of the time when the punishment will befall you is a trial (fitnah) for you—meaning a calamity and a test—to see your actions: will you repent and return from your disbelief, or not?
3. Worldly Life as a Trial: Al-Hasan said: Perhaps what you are in of worldly life is a trial (baliyyah) for you, and fitnah means affliction and testing.
4. Delay of Jihad as a Trial: Perhaps the delay of the fighting is a trial for you if you persist in your disbelief, because what leads to great harm is a trial. He only said, "I do not know," to allow for the possibility that they might believe, in which case their remaining alive would not be a trial but rather a blessing and mercy revealed.
5. The Revelation Itself as a Trial: Perhaps what is meant is: "I do not know; perhaps what I have explained, made clear, and warned you about is a trial for you." This is because it increases your punishment if you do not believe, as one who turns away from faith after clear evidence, time after time, will have a more severe punishment. If Allah grants him enjoyment of this world, that becomes an argument against him.

Regarding His saying: {Say, "My Lord, judge with truth"}

There are several issues:

It has been recited as: Qul Rabbi-ḥkum bi-l-ḥaqq (with the kasra on Rabbi), Wa-Rabbi-ḥkum (with the ḍamma on Rabbi), Wa-Rabbi aḥkam (using the comparative form), and Wa-Rabbi aḥkam (meaning "My Lord is more decisive/firm").

1. Judgment by Punishment: Meaning: "My Lord, judge between me and my people with truth," i.e., with punishment. It is as if he said: Judge between me and those who denied me with punishment. Qatādah said that Allah commanded him to emulate the Prophets in this supplication, as they used to say: {Our Lord, decide between us and our people in truth} (Al-A‘rāf: 89). Consequently, Allah judged them with killing on the Day of Badr.
2. Victory and Manifestation of Truth: Separate between me and them with something that makes the truth manifest to everyone, which is by granting me victory over them.

Regarding His saying: {And our Lord is the Most Merciful, aid is sought concerning what you describe}

There are two views:

1. Against Their Falsehoods: Meaning: Regarding the polytheism, disbelief, and the falsehoods they use to reject my call. It is as if the Almighty said: Say, supplicating for yourself: {My Lord, judge with truth}, and say, warning the disbelievers: {And our Lord is the Most Merciful, aid is sought concerning what you describe}. Ibn ‘Āmir recited it with a yā’ dotted from below, meaning: Say to your believing companions: "Our Lord is the Most Merciful, and aid is sought concerning the falsehoods the disbelievers describe," meaning, aid in repelling their falsehoods.
2. Disappointment of Their Hopes: They were hoping to have power and dominance, but Allah disappointed their assumptions and thwarted their hopes, granting victory to His Messenger (PBUH) and the believers, and humiliating them.

Al-Qāḍī said that Allah concluded this Surah with {Say, "My Lord, judge with truth"} because the Messenger (PBUH) had reached the utmost limit in clarifying the truth to them, and they had reached the limit in harming and denying him. Therefore, the ultimate command to him was consolation and an indication that the goal was their well-being. If they insisted on persisting in their disbelief, then turn to your Lord so He may judge between you and them with truth—either by hastening the punishment through fighting or otherwise, or by delaying it. Even if their matter is delayed, what is destined to happen is near. What is narrated that the Prophet (PBUH) used to say this during his battles indicates that Allah commanded him to say this phrase as an acceleration of the command to fight them.

And success is from Allah, and peace and blessings be upon the best of His creation, Muhammad the Prophet, his family, and his companions. Amen.