Say to those who oppose him: "I only call upon my Lord." He means by saying: "I did not come to you with an abominable matter; I only worship my Lord alone and do not associate anyone with Him." And that is not something that necessitates your unanimous hatred and enmity towards me. Or he said to the jinn when they crowded around him in amazement: "What you see of my worship of Allah and my rejection of associating partners with Him is not something to be amazed at. It is rather those who call upon others besides Allah and make partners with Him who are to be amazed at." Or the jinn said to their people that as a narration from the Messenger of Allah, blessings and peace be upon him, "And there is no guidance or benefit." Or he meant by harm: misguidance, and this is indicated by the reading of Ubayy: "Ghayya and no guidance." The meaning is: "I cannot harm you or benefit you; only Allah is the Harmful and the Beneficial." [Mawlid said: "Its meaning is that I cannot benefit you or harm you; only Allah, the Exalted, is the Beneficial and the Harmful..." Ahmad said: "In this verse, there is clear evidence that Allah, the Exalted, is the one who possesses guidance and misguidance, meaning He creates them, no one else. The Prophet, blessings and peace be upon him, only negated that from the power of the created beings to emphasize that it is solely attributed to Allah's power. Al-Zamakhshari understood this and began to work on the rope; sometimes he attributes guidance to mere benefit and ascribes that to Allah, the Exalted, and sometimes he refrains from it because it negates the specificity of the guidance mentioned in the verse. This stirs up in him, from his imitation of corrupt opinion, revolts that divert him from the truth and from the belief that Allah, the Exalted, is the one who creates guidance for His servants in accordance with their choice, which leads to an increase in coercion. Because the meaning of what has been mentioned about attributing guidance to the power is that, according to them, He creates it so that the necks are subdued to it, and He creates the servant for himself when it appears as guidance. It is attributed to Allah's power because He created the cause, and it is in reality created by the servant's power. This is the principle of the Qadarites and their belief. And the jinn are after this only more rational than them and more astute in their insight, because they said: "And we do not know whether evil is intended for those on earth or whether their Lord intends for them guidance," thus attributing guidance itself to the will and power of Allah, the Exalted." Or I cannot compel you towards misguidance or guidance; only Allah, the Exalted, is capable of that. And except for conveying [the message] is an exception from it. That is, I possess nothing except conveying from Allah. [Mawlid said: "It is an interruption. And the saying: 'Except for conveying' is an exception from the saying: 'I do not possess.'" And it is said that conveying indicates from a refuge..." Ahmad said: "The meaning of the speech is: conveying from Allah, derived from the saying: 'Say: I do not know whether what you are promised is near or whether my Lord has made for it a term.'" And say: "Indeed, I will not find for myself a refuge." This is an interjection that interrupts to emphasize the negation of ability for himself and to clarify his incapacity, meaning that if Allah intends for him evil, whether from illness or death or others, no one can save him from it, nor can he find a refuge to flee to. The refuge is the place of refuge, and its origin is the entrance, from the lidded grave. And it is said: a place of escape and a place of moderation. And it is read: he said: "I do not possess," meaning Abdullah said to the polytheists or to the jinn. And it is permissible that it is from the narration of the jinn to their people. And it is said: "Conveying" is a substitute for "refuge," meaning: I will not find a refuge except that I convey what I have been sent with. And it is said: "Except" is "if not" and its meaning is: that I do not convey a message, like saying: "If not standing, then sitting." And "and His messages" is an addition to "conveying," as if it is said: "I do not possess for you except conveying and the messages." The meaning is: except that I convey from Allah, so I say: "Allah said such and such," attributing the saying to Him, and that I convey the messages that He sent me with, without addition or omission.

If you say: Is it not said: He conveyed from him? And from him is his saying, blessings and peace be upon him, "Convey from me, convey from me"? [Reported by al-Bukhari from the hadith of Abdullah ibn Amr ibn al-As with the wording "Convey from me even if it is one verse... the hadith." ] I say: The word 'from' is not a connection to conveying; rather, it is like the word in the saying 'A declaration from Allah' meaning a message that is from Allah. And it was recited: 'So he has Hellfire,' meaning: 'So his reward is that he has Hellfire,' like the saying: 'So for Allah is His fifth,' meaning:

So His ruling is that Allah has His fifth. And it was said: 'Khalidīn' is taken in the sense of plural in 'who.' If you say: What does 'until' relate to, and what makes what follows it a limit for it? I say: To His saying 'they will be upon it in heaps,' meaning that they are conspiring against it with enmity, and they belittle its supporters and consider their number insignificant, until when they see what they are promised from the Day of Badr and Allah's support for him against them. Or from the Day of Resurrection, then they will know at that time that they are weaker in support and fewer in number. It is also permissible that it relates to an omitted phrase indicated by the situation: from the belittling of the disbelievers towards him and their considering his number insignificant, as if he said: They will continue as they are until when they see what they are promised. The polytheists said: When will this promise be? In denial of it, it was said: Say, 'It is certainly coming, without a doubt, so do not deny it, for Allah has promised that and He does not break the promise.' As for its time, I do not know when it will be, because Allah did not specify it, seeing that concealing its time is in the interest. If you say: What is the meaning of His saying 'Or does my Lord make for him a term?' and the term can be near or far? Do you not see His saying 'He wishes that there be between them and him a distance far away?' I say: The Messenger of Allah, blessings and peace be upon him, used to anticipate the time, so it is as if he said: I do not know whether it is a situation expected at every hour or postponed to a set limit; that is, He is the Knower of the Unseen, so He does not reveal it, nor does He disclose it. And from a Messenger, a clarification for the one who is chosen, meaning: He does not disclose the unseen except to the chosen one who is specifically selected for prophethood, not every chosen one. In this is a refutation of the miracles, because those attributed to them, even if they are chosen friends, are not Messengers. And it was said: 'A refutation of the miracles, because it confines that to the chosen ones among the Messengers, and the friend, even if he is among the chosen ones...' It was said: He claimed a generality and cited a specific proof, for his claim of the refutation of miracles in all their types, and what is indicated by the verse is the refutation of the friend's knowledge of the unseen specifically, and there is no miracle or extraordinary event except the knowledge of the unseen alone, and the Qadarites have only a suspicion in refuting it, as Allah, the Exalted, does not take from them a friend ever, and they did not report this from their followers. Therefore, they continue in denial and do not know that the condition for a miracle is friendship, which is agreed to be taken from them. As for the denial of faith, that is a matter of disagreement; how can one be hopeful who wants a miracle when he has not been granted it? And Allah is the Grantor of success. And Allah has specifically chosen the Messengers from among the chosen ones to know the unseen and to refute divination and astrology, because their companions are the farthest from being chosen and are included in anger. For He has guardians from among those He has chosen for the message, and behind him are watchers, protectors from the angels, who guard him from the devils, driving them away from him and protecting him from their whispers and confusions, until he conveys what has been revealed to him. And from Al-Dahhak: No Prophet was sent except that with him were angels guarding him from the devils so that they could not resemble the form of the angel, so that Allah may know that they have conveyed the messages of their Lord, meaning the Prophets: He began with the singular in His saying 'from before him and from behind him' and then gathered in meaning, as in His saying 'for indeed he has the Fire of Hell, remaining therein.' And the meaning is: to convey the messages of their Lord as they are, guarded from increase and decrease, and the mention of knowledge is like His mention in His saying 'until we know the Mujahideen.' And it was recited: 'to know,' in the passive form. And He encompassed what they have with the Messengers of laws and ordinances, nothing escapes Him from it nor does He forget a letter of it. He is the Preserver of it and has counted everything in number, from drops and sand and leaves of trees, and the foam of the seas. So how can He not encompass what is with the Messengers from His revelation and His words?

And 'number' is a state, meaning: and it is defined that everything is counted and limited. Or it is a source in the meaning of enumeration. From the Messenger of Allah, blessings and peace be upon him: "Whoever recites Surah Al-Jinn will have for every jinn that believes in Muhammad, blessings and peace be upon him, and denies him, the freeing of a slave." [[Reported by Al-Thalabi, Al-Wahidi, and Ibn Mardawayh with their chains to Abu Ubaydah.]]