| Page: (65) Say: "I am only a Warner..."

Context and Structure of the Discourse

Allāh, the Exalted, recounted at the beginning of the Sūrah that the Prophet Muhammad (PBUH) called people to:

1. The oneness of Allāh (Lā ilāha illā Allāh).
2. His status as a clear Messenger from God.
3. The truth of the Resurrection.

The disbelievers responded with foolishness, calling him a lying sorcerer and mocking his message.

Allāh then mentioned the stories of the Prophets for two reasons:

1. To encourage the Prophet Muhammad (PBUH) to emulate the Prophets in patience against the foolishness of the people.
2. To deter the disbelievers from persisting in disbelief and foolishness, and to invite them to accept faith.

After completing these proofs, Allāh returned to reaffirm the core tenets mentioned at the beginning of the Sūrah: affirming Tawḥīd (Oneness), Nubuwwah (Prophethood), and Ba‘th (Resurrection).

He commanded: "Say, O Muhammad, 'I am only a Warner.'"

The correct sequence is to first address the opponents' doubts and refute them, and then follow up with the proofs confirming the desired conclusion. This is what Allāh did here: He answered their doubts and exposed the falsehood of their statements, then immediately presented evidence confirming these core tenets. This is because removing what is false precedes establishing what is true—cleansing a slate of corrupt inscriptions must happen before writing correct inscriptions upon it. Whoever observes this arrangement will recognize that the discourse from the beginning to the end of the Sūrah is structured in the most excellent manner.

Exegesis of {Say: "I am only a Warner"}

This means: I am the one who warns about the severe consequences for those who deny Tawḥīd, Prophethood, and the Hereafter, and the rewards for those who accept them.

Just as the Sūrah began by addressing their objection to Tawḥīd (when they said: {Shall I make the gods one God?}), it begins here by reaffirming Tawḥīd: {And there is no god except Allāh, the One, the Subduer} (Al-Wāḥid, Al-Qahhār).

This statement alludes to the proof demonstrating His transcendence beyond having a partner or equal. The reasoning is as follows:

If someone were to establish a partner in divinity, that partner must either be:

1. Absolutely capable of managing the universe.
2. Incapable, like an inanimate object.

Case 1 (The partner is absolutely capable): This is false. If His partner were absolutely capable, then He Himself would not be the Capable, the Subduer (Al-Qāhir). If He wills one thing and His partner wills the opposite, neither outcome would be prioritized over the other, leading to the nullification of both actions. In that scenario, He would be incapable and weak, and the incapable is unfit for divinity. Thus, the phrase {the One, the Subduer} indicates that His attribute of being Al-Qahhār (The Subduer) proves that He is Al-Wāḥid (The One).

Case 2 (The partner is completely incapable): This is also false. Clear reason dictates that worshipping the capable, subduing God is superior to worshipping an inert object that cannot hear, see, or benefit you in any way.

Therefore, the statement {And there is no god except Allāh, the One, the Subduer} points to these proofs.

Furthermore, His attribute Al-Qahhār suggests awe and warning (Tarkhīb). Having mentioned this, Allāh immediately follows it with attributes indicating hope and encouragement (Targhīb): {Lord of the heavens and the earth and whatever is between them, the All-Mighty, the Forgiving} (Rabb al-Samāwāt wa al-Arḍ wa mā baynahumā, Al-‘Azīz, Al-Ghafār).

• Being Rabb (Lord) suggests nurturing, beneficence, generosity, and bounty.
• Being Ghafār (Forgiving) suggests encouragement.

This is the Being whose worship is obligatory, because His punishment is feared, and His favor and reward are hoped for.

Alternative Interpretation of the Attributes

We can interpret the five attributes mentioned here—The One, The Subduer, The Lord, The All-Mighty, The Forgiving—in another way:

1. Al-Wāḥid (The One): This is the point of contention between the People of Truth and the polytheists. Allāh proved His oneness through His attribute of Al-Qahhār (The Subduer), as explained above.
2. Al-Qahhār (The Subduer): While this proves oneness, it induces intense fear. Therefore, Allāh followed it with three attributes indicating mercy, favor, and generosity:
   • Rabb of the heavens and the earth and whatever is between them: Knowledge of this is attained by contemplating the effects of Allāh's wisdom and mercy in creating the heavens, the earth, the four elements, and the three kingdoms of life. This is an endless ocean. Contemplating the effects of His wisdom and mercy in creating these things leads one to know His nurturing of all things, which inspires great hope.
   • Al-‘Azīz (The All-Mighty): The benefit of mentioning this is to counter the potential objection: "Suppose He is the Lord, the Nurturer, and the Generous, but He is not capable of all things." He answers by saying He is Al-‘Azīz, meaning He is capable of all possibilities and nothing overcomes Him.
   • Al-Ghafār (The Forgiving): The benefit of mentioning this is to counter the potential objection: "Suppose He is the Lord and Benefactor, but He is only so toward the obedient and sincere worshippers." He answers that even if someone remains in disbelief for seventy years and then repents, Allāh will remove their name from the register of sinners, cover all their sins with His grace and mercy, and elevate them to the ranks of the righteous.

Exegesis of {Say: "It is a great news, yet you turn away from it"}

This great news (naba’ ‘aẓīm) can refer to several things, as all three core tenets were mentioned at the start of the Sūrah:

1. The statement that the God is One.
2. The statement regarding Prophethood.
3. The statement affirming the Resurrection and the Gathering.

Alternatively, it could refer to the miraculous nature of the Qur’an, which was previously mentioned (e.g., {A Book We have revealed to you, blessed, that they may reflect upon its verses}).

The phrase {yet you turn away from it} serves as an encouragement toward reflection and deduction, and a prohibition against blind imitation (taqlīd). These matters are noble and lofty. If a person is correct in these issues, they attain the greatest gates of happiness; if they are mistaken, they fall into the greatest gates of misery. Therefore, these discussions are momentous news and sublime, magnificent subjects, and sound reason demands that a person exercise complete caution and not be satisfied with negligence or leniency.

Exegesis of {I had no knowledge of the Exalted Assembly when they disputed}

Allāh encourages the accountable to be cautious regarding these four issues (Tawḥīd, Nubuwwah, Ba‘th, and the Qur’an’s status) by emphasizing the encouragement in several ways:

1. Each one is great news, and great news demands caution.
2. The Exalted Assembly (al-Malā’ al-A‘lā) disputed. The best explanation for this is Allāh’s statement in Al-Baqarah (2:30): {When your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we exalt Your praise and sanctify You?" He said, "Indeed, I know that which you do not know."}

The meaning of their statement is: What is the benefit of creating humankind when they will be preoccupied with fulfilling desire (corruption) and enacting wrath (shedding blood), while we are already glorifying You?

Allāh’s response was: {Indeed, I know that which you do not know}.

The interpretation of this response is that creatures, by rational division, fall into four categories:

1. Those possessing intellect and wisdom but lacking the soul/desire (the Angels).
2. Those possessing soul/desire but lacking knowledge and wisdom (the beasts).
3. Those devoid of both (inanimate objects).
4. The fourth category possesses both: Humanity.

The purpose of creating humanity is not for ignorance, imitation, arrogance, or rebellion (which are characteristics of beasts), but for the manifestation of knowledge, wisdom, obedience, and service.

Therefore, {Indeed, I know that which you do not know} means: Although this species possesses desire leading to corruption and wrath leading to bloodshed, it also possesses the intellect that calls it toward knowledge, love, obedience, and service.

Since Allāh responded to the angels this way, it is incumbent upon humanity to strive to acquire these qualities, exert effort in gaining them, and guard against the path of ignorance, imitation, obstinacy, and arrogance. Anyone who understands the nature of this event (the creation of Adam) will find that this knowledge compels them toward diligence in acquiring true knowledge and noble character, and deters them from their opposites. This is why Allāh mentioned this discourse in this context.

If it is argued that the angels disputing with God by saying, {Will You place upon it one who causes corruption...} constitutes disbelief, we reply that there was certainly a question and an answer, which resembles dispute and debate. Similarity allows for the use of metaphor, making the term "dispute" appropriate here.

When Allāh commanded the Prophet (PBUH), He did not mention this matter cryptically but commanded him to say: {It is revealed to me that I am only a clear Warner}. This means: I only knew of this dispute through revelation. Allāh revealed this story to me so that I may warn you with it, and so that this story may motivate you toward sincerity in obedience and avoidance of ignorance and imitation.

The Story of Adam and Iblīs (Verses 7-12)

{When your Lord said to the angels, "Indeed, I will create a human being from clay. And when I have fashioned him and breathed into him of My spirit, then fall down to him in prostration." So the angels all prostrated, except for Iblīs; he was arrogant and became one of the disbelievers. He said, "O Iblīs, what prevented you from prostrating to that which I created with My hands? Are you arrogant, or were you of the lofty ones?" He said, "I am better than him. You created me from fire, and him you created from clay." He said, "Then get out of it, for indeed, you are expelled. And indeed, My curse is upon you until the Day of Recompense." He said, "My Lord, then reprieve me until the Day they are resurrected." He said, "Indeed, you are of those reprieved, until the Day of the Appointed Time." He said, "By Your might, I will surely mislead them all, except for Your chosen servants among them." He said, "The truth is, and I speak the truth: I will surely fill Hell with you and those among them who follow you, all of them."}