قالوا رَبُّنا يَعلَمُ إِنّا إِلَيكُم لَمُرسَلونَ

They said: ‘Our Lord knows that we have indeed been sent to you.

EXEGESIS

Innā ilaykum la-mursalūn (we have indeed been sent to you): the literal meaning of the sentence is: certainly, to you we have indeed been sent, which embeds triple emphasis and a strong warning, according to Ṭabrisī.^{‎[1]Tabrisi, 8/655.} The stress indicated by the prefix la can be considered a linguistic contrast equal to the stress of accusation of lying they made using the restricting phrase you are only lying in the previous verse.

Tabatabai states that the stress by the use of innā (indeed we have) and the prefix la in la-mursalūn (been sent for sure) brings the level of the statement close to an oath, especially when they had supported their words by the knowledge of God: Our Lord knows, emphasising that they are not liars as accused, but are truthful in their message.^{‎[2]Mizan, 17/76.}

EXPOSITION

When the people of the town mentioned that the messengers were nothing but humans and claimed that they were only lying, the messengers had no other choice but recourse to the knowledge of their Lord; and this was after they had shown signs and miracles that were enough to convince any sensible person. In a way, they were saying that their message was from God and He was witnessing it, regardless of the people’s acceptance or rejection, for their belief or rejection would not benefit or harm the messengers in any way. Hence, they did not desire anything more than His testimony about their message being preached and the proof being delivered.^{‎[3]Mizan, 17/76.}

The verse indicates that the messengers used a very soft tone free of debates and arguments in response. It is as though they were not offended by the people’s accusations and rejections. This phrase is not the only case in the Quran which uses a soft tone and gentle response to the rejecters. In verse 6:80, Prophet Abraham (a) avoids arguments with his people and says: Do you argue with me concerning Allah while He has guided me for certain? I do not fear what you ascribe to Him as [His] partners, excepting anything that my Lord may wish. My Lord embraces all things in [His] knowledge. Will you not then take admonition?

A similar response was given by Prophet Moses (a) when he was rejected as in verse 28:37: Moses said: ‘My Lord knows best who brings guidance from Him, and in whose favour the outcome of that abode will be. The wrongdoers will not be felicitous.’

There are abundant narrations indicating that one should avoid endless and baseless arguments which do not lead to any conclusion. On the other hand, the narrations encourage intellectual dialogue that sets a proof by presenting evidence.

REVIEW OF TAFSĪR LITERATURE

The messengers did not give up, and they reassured them by using a sentence similar to an oath, emphasising that they are indeed from amongst the messengers, and God has knowledge about it.^{‎[4]Razi, 26/260.}

Mullā Ṣadrā makes a point of pondering the response of the people of the town to the apostles by first stating that they were nothing but humans like them and second by claiming that they were lying. Their response was as if they were saying that, indeed, we are externally human like you; however, internally, we have an awareness of God through His internal inspiration to us, which you cannot perceive. For God enlightens the heart and the intellect of whomsoever He wills, in a way you will never be able to comprehend. Therefore, unlike yourselves, we are humans externally like you but enlightened internally, which makes us qualified for this mission.^{‎[5]Sadra, 5/43.}

INSIGHTS FROM OTHER TRADITIONS

1. Samuel said to them, “The Lord is witness against you, and also his anointed is witness this day, that you have not found anything in my hand.” “He is witness,” they said.^{‎[6]Samuel 1:12.}
2. For they have done outrageous things in Israel; they have committed adultery with their neighbours’ wives, and in my name, they have uttered lies – which I did not authorize. I know it and am a witness to it,” declares the Lord.^{‎[7]Jeremiah 29.}

[1] Tabrisi, 8/655.
[2] Mizan, 17/76.
[3] Mizan, 17/76.
[4] Razi, 26/260.
[5] Sadra, 5/43.
[6] Samuel 1:12.
[7] Jeremiah 29.