﴾62﴿ Wa qaaloo maa lanaa laa naraa rijaalan kunnaa na'udduhum minal ashraar
﴾63﴿ Attakhaznaahum sikh riyyan am zaaghat 'anhumul absaar
﴾64﴿ Inna zaalika lahaqqun takhaasumu Ahlin Naar
﴾65﴿ Qul innamaaa ana munzirunw wa maa min laahin illal laahul Waahidul Qahhaar
﴾66﴿ Rabbus samaawaati wal ardi wa maa bainahumal 'Azeezul Ghaffaar
﴾67﴿ Qul huwa naba'un 'azeem
﴾68﴿ Antum 'anhu mu'ridoon
﴾69﴿ Maa kaana liya min 'ilmin bil mala'il a'laaa iz yakhtasimoon
﴾70﴿ Iny-yoohaaa ilaiya illaaa anna maaa ana nazeerun mubeen

﴾62﴿ And they say, what is wrong with us that we do not see the men whom we counted among the wicked
﴾63﴿ Did we take them as a mockery, or are our eyes deviated from them
﴾64﴿ Indeed, this is the true statement: the dispute of the inhabitants of the Fire
﴾65﴿ Say, indeed, I am only a warner to you, and there is no deity worthy of worship except Allah, the One, the Supreme
﴾66﴿ He is the Lord of the heavens and the earth and all that is between them, the Almighty, the Most Forgiving
﴾67﴿ Say, this is a momentous announcement
﴾68﴿ You are turning away from it
﴾69﴿ I had no knowledge of the exalted assembly when they were disputing
﴾70﴿ It is not revealed to me except because I am a clear warner

[65,66] This is a declaration of the Oneness of Allah, serving as a continuation of what was mentioned earlier. It is connected to the beginning of the surah, where the truthfulness of the Messenger and the Oneness of Allah were mentioned.
To affirm Tawḥīd (monotheism), five Divine Names of Allah are mentioned.
[67,68] This is a clarification of the significance of the matter of Tawḥīd (monotheism), and along with it is a warning directed at those who turn away from it.
[69] From this verse to the end is the third section. In it, the truthfulness of the Messenger is clarified by denying his knowledge of the unseen.
Then the trial involving the angels and Iblīs is mentioned—the command to prostrate to Ādam (peace be upon him).
At the end, the truth of the Messenger and the Qur’ān is affirmed again, aligning with the beginning of the surah.
In verse 69, the truthfulness of the Messenger is emphasized to refute those who turn away, who were warned in the previous verse. The message is: on what basis are you turning away? This Prophet did not speak from his own knowledge—rather, he has been informed through divine revelation.
There are two well-known interpretations of this verse:
1. The first view is that "al-malaʾ al-aʿlā" refers to the angels, and "their dispute" (ikhtiṣām) refers to the discussion between the angels and Allah the Exalted about the appointment of Ādam (peace be upon him) as a vicegerent and about the prostration, as mentioned in Sūrah al-Baqarah. The term ikhtiṣām (dispute) here simply means question and answer—it does not necessarily imply argumentative debate.
2. The second view is based on a hadith narrated by ʿAbd al-Raḥmān ibn ʿĀʾish, cited by Tirmidhī, al-Ḥākim, and in the tafsīrs of al-Khāzin, al-Qurṭubī, and others. It says the dispute was about expiations (kafārāt) and raising of ranks.
However, the first opinion is the correct one because of the verse that follows: "When your Lord said to the angels…" which clearly supports that context.
Moreover, the second hadith is not authentic, and its details are discussed in Tafsīr al-Khāzin.
[70] Here, the reason for the Prophet’s (May Allah bless him and give him peace) knowledge is mentioned—that it is through revelation.
Knowledge that depends on a means or cause cannot, according to Islamic law, be called knowledge of the unseen (ʿilm al-ghayb).