And when they accused him of a constrained misguidance with clarity, he denied the absolute misguidance which is the more general. By denying it, all of its specificities are negated. Rather, he denied the least of misguidance. So Allah, the Most High, informed about him saying, "O my people," renewing his appeal to them, "There is no misguidance in me." He denied a non-specific singularity, and that can only be true by denying every individual. He is the most precise in negating the source. And he did not describe the elite of his people here as those who disbelieved, while he described them as such in Surah Hud. This is either because it is a description of blame that was not intended to be specific, so the meaning is not affected by affirming or denying it, or because they responded to him with that twice: once before any of their nobles embraced Islam, and the second time after some of them had embraced Islam.

And when he denied what they accused him of in this eloquent manner, he affirmed for him the opposite with the noblest of qualities of creation. He said, correcting himself - after denying misguidance - affirming the necessary opposite: "But I am a messenger." This means: to you with what I have been commanded to convey, for I am on the most upright path, "from the Lord of the worlds," meaning: the One who is gracious to them by sending messengers to guide them and save them from misguidance. So he returned the matter to them with the gentlest indication.