In the name of Allah the Beneficent the Merciful
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
10-1 I, Allah, am the Seer.a These are the verses of the Book, full of wisdom.b
الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْحَكِيمِ (۱)
10-1a: الٓر – For initial letter of some Quranic surahs called مقطعات see 2-1a. This particular set of initial characters appears at the start of four other surahs besides this one, that is Hud, Yusuf, Ibrahim and Al Hijr. Between these four surahs is surah Al Rad which begins with المّرٰ . The subject matter of these six surahs is similar and they were revealed about the same period. These letters stand for انا اللّٰه اریٰ (I Allah am the Seer) as narrated by Ibn Abbas (IJ). The purpose of bringing Allah’s attribute of Seeing is that He sees a person’s actions and will reward him accordingly.
10-1b: ٱلْحَكِيمِ – Here the attribute of the Book is حکمة and for the meaning of الحکیم see 2-32a, 2-129a and 2-251a. The Quran is called حکیم because it is full of wisdom. Some, however, have taken حکیم to mean محکم and both the interpretations are correct because it is also محکم that is clear and inconvertible and is very beneficial for the mediator or arbitrator. حُکۡم is broader in significance than حِکمة . Every حِکمة is حُکۡم but every حُکۡم is not حِکمة because حُکۡم is just the name for deciding that a particular thing is like this and not like that and حِکمة is to determine the truth with the use of knowledge and intelligence (R).
Here the Quran is called ٱلْكِتَـٰبِ ٱلْحَكِيمِ (Book full of wisdom), and elsewhere it is called وَٱلْقُرْءَانِ ٱلْحَكِيمِ (By the Quran, full of wisdom) (36:2). In another place, it is referred to as حِكْمَةٌۢ بَـٰلِغَةٌ (Consummate wisdom) (54:5). In many places the Book and wisdom are mentioned in juxtaposition as in يُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ (teaches them the Book and Wisdom) (62:2); وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ (And remember that which is recited in your houses of the messages of Allah and the Wisdom) (33:34). Both the structures, that is wisdom as an adjective of the noun Book and the Book and Wisdom as two separate nouns, are correct. This whole Book is full of wisdom and there is wisdom in everything that it states. Thus, whatever is in it is the truth and is in accordance with knowledge and rationality. Then some of the finer points of wisdom were revealed by the understanding of the Holy Prophet and that too is Wisdom. In calling the Quran حکیم there is a subtle indication that the foundation of this religion is based on wisdom and rationality and that it is a science whose laws and rules are in accord with the intellect and knowledge. Thus, religion is not the name of a few disjointed ideas as was the thinking of the people in the past.
10-2 Is it a wonder to the people that We have revealed to a man from among themselves: Warn the people and give good news to those who believe that for them is advancement in excellence with their Lord? The disbelievers say: This is surely a manifest enchanter.a
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍۢ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَـٰفِرُونَ إِنَّ هَـٰذَا لَسَـٰحِرٌۭ مُّبِينٌ (۲)
10-2a: قَدَمَ صِدْقٍ – قَدَمَ means the foot but metaphorically means to precede or to remain behind which can be with respect to time or eminence and excellence (R). By قَدَمَ here is metaphorically meant precedence and this precedence is in honor and eminence. The use of صدق (truth) to describe a speech is commonplace but like کذب (false) it is also used for bodily actions, and any eminent action whether manifest or hidden is called صدق , as in: فِى مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍۢ مُّقْتَدِرٍۭ (In the seat of truth, with a most Powerful King) (54:55); رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ (My Lord, make me enter a truthful entering, and make me go forth a truthful going forth) (17:80); وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْـَٔاخِرِينَ (And ordain for me a goodly mention in later generations) (26:84). The meaning of the last citation is that Allah may make him righteous so that the praise of those who praise him after his departure is true and not false (R). By قَدَمَ صِدْقٍ is meant to increase in excellence (R). In the opinion of Raghib, there is no trace or sign in the traditions of the Holy Prophet and his Companions regarding the common use of the word قدیم as an attribute of Allah by scholars who specialize in proving religious matter with rational arguments.
The idea that the outcome of evil is bad and those who do good will increase in eminence was so foreign to the disbelievers that they called it enchantment and the Holy Prophet an enchanter. This goes to show the sense in which the words enchantment and enchanter are used in the Quran. The opponents do not call the prophets enchanters because of their miracles but because of the effectiveness of their speech. Their arguments were simple and influenced the heart and the opponents countered this by calling the prophets enchanters and telling the people not to rely on what they said.
10-3 Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is established on the Throne of Power regulating the Affair. There is no intercessor except after His permission. This is Allah, your Lord, therefore serve Him. Will you not mind?a
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ يُدَبِّرُ ٱلْأَمْرَ ۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعْدِ إِذْنِهِۦ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَٱعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ (۳)
10-3a: For سِتَّةِ أَيَّامٍ (six periods), عَرْشِ (Throne of Power) and تدبیر امر (regulating the Affair) see 7-54a and b. In the first verse, there is mention of Divine revelation which requires that there be requital for evil and good and the verse also gives the promise of another life in which this will take place. The disbelievers are incredulous at this and hence attention is drawn to the greatness of Allah and the question is poised that, He Who has created the heavens and earth, does He not have the power to create again. In another place, it is stated: أَفَعَيِينَا بِٱلْخَلْقِ ٱلْأَوَّلِ ۚ بَلْ هُمْ فِى لَبْسٍۢ مِّنْ خَلْقٍۢ جَدِيدٍۢ (Were We then fatigued with the first creation? Yet they are in doubt about a new creation.) (50:15). A person’s intellect and knowledge cannot even comprehend the existing creation, leave alone a new creation. The mention of six periods is to show that the manifest creation reached its present stage gradually by degrees and the other creation will also be reached by degrees. The mention of شَفِيعٍ (intercessor) is from the perspective that the Creator is One and no one partnered with Him in the creation because شفع (even) is opposite of وتر (odd). So, no one deserves being worshipped except Him. There is also an indication in إِلَّا مِنۢ بَعْدِ إِذْنِهِۦ (except after His permission) to another intercession which will be for sinners. There can also be an indication in this that those who are considered His intercessors are also His creation. The next verse makes it manifest that in drawing attention to the Majesty of Allah and to the fact that He is the Creator, the real purpose is to draw attention to the next life.
10-4 To Him is your return, of all (of you). It is the promise of Allah (made) in truth. Surely He produces the first creation, then He reproduces it, that He may reward with equity those who believe and do good. And as for those who disbelieve, for them is a drink of hot water and a painful chastisement because they disbelieved.a
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ إِنَّهُۥ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ بِٱلْقِسْطِ ۚ وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ شَرَابٌۭ مِّنْ حَمِيمٍۢ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ (۴)
10-4a: The indication given in the previous verse has been made clear here and وَعْدَ ٱللَّهِ (promise of Allah) is the emphatic verbal noun for the promise that is given in إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا (To Him is your return) and حَقًّا (in truth) is to emphasize the promise of Allah. By إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا is meant returning to Allah by resurrection after death. This is the true promise, otherwise the phenomenon of death is known to everyone. Further on in the verse the first creation is mentioned, and the purpose of the rebirth is stated to be that the righteous and sinners may be requitted accordingly.
10-5 He it is Who made the sun a shining brightness, and the moon a light, and ordained for it stages that you might know the computation of years and the reckoning. Allah created not this but with truth. He makes the signs manifest for a people who know.a
هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءًۭ وَٱلْقَمَرَ نُورًۭا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلْحَقِّ ۚ يُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ (۵)
10-5a: ضِيَآءًۭ – ضَوۡء is that which spreads from bodies that create light, and this word is also used for light from a fire (R). Some have held ضَوۡء and نور to be synonymous while others consider ضَوۡء to be that which intrinsically give off light, such as sun and fire, and نور to be reflective light whose source is external (T) as for example the light of the moon. This difference has been maintained in the Quran. In another place, it is stated about fire: فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ (but when it illuminates all around him) (2:17); and يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌۭ ۚ(the oil whereof gives light, though fire touch it not) (24:35). Some have interpreted the meaning of this citation to be a metaphorical reference to the Holy Prophet, and they state: یکاد مَنۡظرہٗ یَدُلَّ علیٰ نبوتهٖ و لو لم یتل قرانا (T) that the Holy Prophet’s countenance testified to his prophethood though he did not read the Quran. The statement in the Hadith لا تستضیئوا بنارا ھل الشرك literally translates as: Do not light your fire from the fire of the disbelievers but means only that do not take disbelievers as advisors in your affairs and do not accept their advice (T). For نور see 3:184a.
مَنَازِلَ – مَنزِل or منزلة is the place where revealed and also means rank or degree (LA). The meaning of قَدَّرَهُۥ مَنَازِلَ is ordained for it stages and by stages is meant the waning and waxing of the moon.
This manifest system on which human life depends is mentioned so that attention may be drawn from the worldly system to the spiritual system as is evident from the next verse. The Being Who has created all these things for worldly life has also created the means for the spiritual life.
10-6 Surely in the variation of the night and the day, and that which Allah has created in the heavens and the earth, there are signs for a people who keep their duty.
إِنَّ فِى ٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَا خَلَقَ ٱللَّهُ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَتَّقُونَ (۶)
10-7 Those who expect not the meeting with Us, and are pleased with this world’s life and are satisfied with it, and those who are heedless of Our messages —
إِنَّ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا وَرَضُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱطْمَأَنُّوا۟ بِهَا وَٱلَّذِينَ هُمْ عَنْ ءَايَـٰتِنَا غَـٰفِلُونَ (۷)
10-8 These, their abode is the Fire because of what they earned.a
أُو۟لَـٰٓئِكَ مَأْوَىٰهُمُ ٱلنَّارُ بِمَا كَانُوا۟ يَكْسِبُونَ (۸)
10-8a: Being pleased and satisfied with worldly life implies that this animal life is the real life and the purpose of life is merely, eating, drinking and physical pleasure. Such people never achieve real happiness and if they cannot achieve happiness in this world, how can they be happy in the next world.
10-9 Those who believe and do good, their Lord guides them by their faith; rivers will flow beneath them in Gardens of bliss.a
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَـٰنِهِمْ ۖ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ فِى جَنَّـٰتِ ٱلنَّعِيمِ (۹)
10-9a: For the meaning of ہدایت see 1:5a.
بِإِيمَـٰنِهِمْ – It is belief which becomes the means for believers to reach their desired objective. Thus, without belief one cannot achieve the desired objective. This belief becomes a light for a person in this world as in يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۖ (He brings them out of darkness into light) (2:257) and in the next world as in يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ (On that day thou wilt see the faithful men and the faithful women, their light gleaming before them) (57:12). This does not mean that good deeds are not important because the ability to perform good deeds is obtained from belief. Belief is a light and there is no benefit from light unless a person walks in it.
10-10 Their cry therein will be, Glory to Thee, O Allah! and their greeting, Peace! And the last of their cry will be: Praise be to Allah, the Lord of the worlds!a
دَعْوَىٰهُمْ فِيهَا سُبْحَـٰنَكَ ٱللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَـٰمٌۭ ۚ وَءَاخِرُ دَعْوَىٰهُمْ أَنِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ (۱۰)
10-10a: These statements are on the lips of a believer all the time: سبحانك اللّھم ۔ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ are statements that a believer says repeatedly in the five daily prayers. When a Muslim meets another Muslim, he greets him with the salutation of peace, and he also desires the wellbeing of his Muslim brother in practical terms as well. المسلم من سلّم المسلمون من اسانه ویدہ (A Muslim is one from whose tongue and hand other Muslims are safe). The paradise of a believer starts in the life of this world. The description of the garden of bliss given in this verse is a beautiful one: Glorification and praise of Allah and salutation of peace on each other.
Bayan-ul-Quran 