Then he resumed informing about his duty, clarifying his message, and said: ﴿I convey to you﴾. It was as if the doors of their disbelief were many. He gathered them considering either the multiplicity of his miracles or the multiple instances of revelation over long periods and different meanings. Or perhaps he gathered for him what was sent by those before him, like Idris - his grandfather - who had thirty scrolls, and Sheeth who had fifty scrolls - peace be upon them. He said: ﴿The messages of my Lord﴾, meaning: the kindness shown to me through commands and prohibitions and all types of obligations regarding the conditions of the Hereafter and others. I do not add to it nor diminish from it - as is the case with every obedient messenger. And since misguidance is one of the attributes of action, he sufficed with the verbal sentence indicating occurrence in his saying: ﴿And I advise﴾. He limited the action and indicated the specification of the advice to them and dedicated it to them, saying: ﴿To you﴾. Advice is guidance to what is beneficial with a pure intention free from the impurities of what is disliked. And since misguidance is from ignorance, he said: ﴿And I know from Allah﴾, meaning: from the attributes of the One who has the attributes of perfection and all His affairs ﴿what you do not know﴾, meaning: from the greatness of His seizing of those who disobey Him and other than that, which you do not have the capacity to know without my guidance. So take it from me, and you will become knowledgeable, and do not leave it with respect to my misguidance, lest you increase in misguidance.