قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ ﴿۱۰۸﴾ فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَى سَوَاءٍ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ ﴿۱۰۹﴾ إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ ﴿۱۱۰﴾ وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَى حِينٍ ﴿۱۱۱﴾ قَالَ رَبِّ احْكُمْ بِالْحَقِّ وَرَبُّنَا الرَّحْمَنُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ﴿۱۱۲﴾

﴾108﴿ Qul innamaa yoohaa ilaiya annamaaa ilaahukum illaahunw Waahid, fahal antum muslimoon
﴾109﴿ Fa in tawallaw faqul aazantukum 'alaa sawaaa'; wa in adreee aqareebun am ba'eedun maa too'adoon
﴾110﴿ Innahoo ya'lamul jahra minal qawli wa ya'lamu maa taktumoon
﴾111﴿ Wa in adree la'allahoo fitnatul lakum wa mataa'un ilaaheen
﴾112﴿ Qaala Rabbih kum bil haqq; wa Rabbunar Rahmaa nul musta'aanu 'alaa maa tasifoon

﴾108﴿ Say, ,qIt is only revealed to me that your God is One. So will you then submit (to Him)
﴾109﴿ So if they turn away, then say, "I have informed you all equally, and I do not know whether what you are promised (the punishment) is near or far
﴾110﴿ Indeed, Allah, the Exalted, knows the spoken word openly and knows what you conceal
﴾111﴿ And I do not know; perhaps (this delay) is a test for you and a provision for a while
﴾112﴿ He said, "O my Lord, judge with truth. And our Lord is the Most Merciful, whose help is sought against what you describe

[108] In this verse, the subject is tawḥīd (monotheism), which is the ultimate purpose of the Prophethood and the means of attaining special mercy.
The phrase (fa-hal antum muslimūn) is in the form of a question, but its meaning is that of a command.
Here, Islam means accepting tawḥīd.
[109] This is a warning of punishment—whether worldly or in the Hereafter—at the time of turning away from tawḥīd (monotheism).
(Ādhantukum ʿalā sawāʾ) means: I have conveyed to you the message of tawḥīd clearly and equally to all; I have not concealed that knowledge from you.
Or, it means: I have now delivered this final message to you—after this, only the expectation of punishment remains.
And in this verse, there is also a negation of knowledge of the unseen (ʿilm al-ghayb) from the Prophet (May Allah bless him and give him peace).
[110] In this verse, the cause of punishment is mentioned—namely, committing shirk (associating partners with Allah), whether openly or secretly.
The verse affirms the attribute of complete and all-encompassing knowledge for Allah the Exalted.
This serves as the reasoning behind the Prophet's statement (wa in adrī)—meaning: knowledge of all things and the unseen is exclusive to Allah the Exalted; therefore, I do not possess knowledge of the unseen.
[111] This is the answer to a question: since the cause of punishment exists, why does the punishment not descend upon them immediately?
The essence of the answer is that the complete reason for the delay is not known to me—it may be due to testing them or granting them respite.
This verse also contains a negation of knowledge of the unseen from the Prophet (May Allah bless him and give him peace).
[112] Since during the period of respite and delay in punishment, the opponents and stubborn rejecters began to fiercely oppose the truth, the Prophet (May Allah bless him and give him peace) made this supplication.
In this verse, there is also a refutation of associating partners with Allah in control (taṣarruf) and in seeking help (istiʿānah).