11-9 And if We make man taste mercy from Us, then withdraw it from him, he is surely despairing, ungrateful.
وَلَئِنْ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةًۭ ثُمَّ نَزَعْنَـٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌۭ كَفُورٌۭ (۹)
11-10 And if We make him taste a favour after distress has afflicted him, he says: The evils are gone away from me. Certainly he is exultant, boastful,a
وَلَئِنْ أَذَقْنَـٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌۭ فَخُورٌ (۱۰)
11-10a: فَرِحٌۭ – فَرَح is happiness from a short-lived pleasure, that is it is a short burst of joy that dissipates quickly, and that is why it is mostly associated with physical pleasures, as in: وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ (nor exult in that which He has given you) (57:23), وَفَرِحُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا (And they rejoice in this world’s life) (13:26), and فَرِحُوا۟ بِمَا عِندَهُم مِّنَ ٱلْعِلْمِ (they exulted in what they had with them of knowledge) (40:83). The meaning of فَرِح is one who derives happiness in this way. There are only two situations where such happiness is allowed: فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ (in that they should rejoice) (10:58), and وَيَوْمَئِذٍۢ يَفْرَحُ ٱلْمُؤْمِنُونَ (And on that day the believers will rejoice) (30:4). There are two other senses in which فرح is used. One of these is as بَطَر became happy beyond all bounds and swelled with pride, the other is as اَشِرَ that is boasted (LA). For فخور see 4-36b.
Physical pleasure and afflictions: Mention is made of a shallow man of the world. In the first verse, it is stated that if after ease there is some distress, he totally despairs and is ungrateful even for his previous state of ease. If there is ease after affliction, he cannot contain his joy and he boasts, struts and prides himself over others. What is conveyed here is that neither should one despair of the mercy and blessings of Allah as a result of being inflicted with trials and tribulations nor should one exult at their departure. Thus, worldly goods and ease should be considered as temporary and not the real purpose of life. In the next verse, it is revealed that the real thing in human character is patience, and the purpose of life is fulfilled by doing good deeds. Mention is made of those who do good deeds and how they contrast with those who seek the world.
11-11 Except those who are patient and do good. For them is forgiveness and a great reward.
إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ (۱۱)
11-12 Then, may it be that thou wilt give up part of what is revealed to thee and thy breast will be straitened by it, because they say: Why has not a treasure been sent down for him or an angel come with him? Thou art only a warner. And Allah is in charge of all things.a
فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ ۚ إِنَّمَآ أَنتَ نَذِيرٌۭ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌ (۱۲)
11-12a: لَعَلَّكَ تَارِكٌۢ – لعلّ which normally means perhaps or maybe does not stand here for progress but for remoteness, that is, it is impossible that you will do this. In other words, you cannot do this. It is a peculiar use of the word لعلّ . Razi says: you say of a person when you intend to show his remoteness from a thing, “ لَعَلَّكَ (Maybe) you have the power to do such a thing” (Rz). Another view is that it is a rhetorical question with an implied negative. Some have taken the purport to be ترجّی , that is wish or expectation, and have said that this ترجّی is for other people who are addressed, meaning that the disbelievers want or desire that the Holy Prophet may leave out some part of the propagation (RM).
ضَآئِقٌۢ بِهِۦ صَدْرُكَ – See 9-118a. The purport here is to become grief stricken because grief also straitens the breast.
كَنزٌ – It is to accumulate wealth and to safeguard it, as in: وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ (And those who hoard up gold and silver). The meaning of اسم is huge wealth or a treasure (R).
The religious imagination of worldly people is limited to this world and hence they say that if a prophet or moral reformer comes, he should bring a treasure with him although the purpose of his coming is that people should not make the provisions of this world their beloved. So, he comes to reduce the love for wealth. Muslims of today also wish for a reformer who would provide them with worldly goods. The second demand is that he should be accompanied by an angel. In other words, they want to see spirituality in a material form as well. Angels did descend on the Holy Prophet, but one needs different kinds of eyes to see them. These objections grieved the Holy Prophet and so it is stated that there is no cause to grieve because these objections are not going to make him renounce any part of the revelation.
11-13 Or, say they: He has forged it. Say: Then bring ten forged chapters like it, and call upon whom you can besides Allah, if you are truthful.a
أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا۟ بِعَشْرِ سُوَرٍۢ مِّثْلِهِۦ مُفْتَرَيَـٰتٍۢ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ (۱۳)
11-13a: Quran is not forged by humans: Here the challenge is to bring ten chapters that are like the verses of The Quran. This shows that this surah was revealed before Surah Yunus because in Surah Yunus the demand is reduced to just one chapter. Prior to Surah Hud, the challenge in Surah Bani Israel was to bring a book that would be the like of the Quran.
11-14 But if they answer you not, then know that it is revealed by Allah’s knowledge, and that there is no God but He. Will you then submit?a
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَـٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ (۱۴)
11-14a: The meaning is that those whom you call to help turn you down or do not reply, that is are unable to being ten chapters the like of the Quran. This should make them understand that a work like this is beyond the ability of humans. The term أُنزِلَ بِعِلْمِ ٱللَّه (revealed by Allah’s knowledge) shows that the subjects covered in the Quran are so comprehensive and based on such knowledge that it cannot be part of the human knowledge set. So, the real contest is not just in the fluency of the language but to bring chapters that contain the same kind of knowledge as in the Quran.
11-15 Whoever desires this world’s life and its finery — We repay them their deeds therein, and they are not made to suffer loss in it.
مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَـٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ (۱۵)
11-16 These are they for whom there is nothing but Fire in the Hereafter. And what they work therein is fruitless and their deeds are vain.a
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَيْسَ لَهُمْ فِى ٱلْـَٔاخِرَةِ إِلَّا ٱلنَّارُ ۖ وَحَبِطَ مَا صَنَعُوا۟ فِيهَا وَبَـٰطِلٌۭ مَّا كَانُوا۟ يَعْمَلُونَ (۱۶)
11-16a: Such is Allah’s law that whatever path a person chooses to follow, he is able to achieve something in it. Those who make this world the purpose of their life are able to get quite a lot of worldly goods but in the final outcome and in the Hereafter, these things do not help at all. The consequence of excessive greed for the world is fire. Such actions are useless and produce no result. This also shows what is meant by حبط اعمال (deeds that are in vain or actions that produce no result). All efforts designed to enhance the ease of this world will be of no use in the next world. This is the حبط (being in vain) of those actions.
11-17 Is he then (like these) who has with him clear proof from his Lord, and a witness from Him recites it, and before it (is) the Book of Moses, a guide and a mercy? These believe in it. And whoever of the parties disbelieves in it, the Fire is his promised place. So be not in doubt about it. Surely it is the truth from thy Lord, but most men believe not.a
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِۦ وَيَتْلُوهُ شَاهِدٌۭ مِّنْهُ وَمِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًۭا وَرَحْمَةً ۚ أُو۟لَـٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۚ وَمَن يَكْفُرْ بِهِۦ مِنَ ٱلْأَحْزَابِ فَٱلنَّارُ مَوْعِدُهُۥ ۚ فَلَا تَكُ فِى مِرْيَةٍۢ مِّنْهُ ۚ إِنَّهُ ٱلْحَقُّ مِن رَّبِّكَ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ (۱۷)
11-17a: يَتْلُوهُ – تلی means followed him or acted. See Notes 2-44a and 2-121a. This is the sense in which the word is used here یَقۡتدَی به و یعمَلُ (R).
أَحْزَابِ – It is the plural of حِزۡب and it means a party or group that is strict and intense (R). Examples of the use of حِزۡب in the Quran are: حِزْبُ ٱلشَّيْطَـٰنِ ۚ (devil’s party) (58:19); حِزْبُ ٱللَّهِ ۚ (Allah’s party) (58:22); أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًۭا (which of the two parties was best able to calculate the time for which they remained) (18:12); رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ (when the believers saw the allies) (33:22).
بَيِّنَةٍۢ is the Quran: In contrast with the seeker of the world and its finery, another party is mentioned whose objective in life is very elevated. أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِ (Is he then who has clear proof from his Lord) is a generic statement and stands for the believer and بَيِّنَةٍۢ مِّن رَّبِّهِ is the Quran, which in another place has been referred to as بَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ (clear proofs of the guidance) (2:185), and it is just called ٱلْبَيِّنَة in Sural Al Bayyinah حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ (till clear evidence came to them) (98:1) and ٱلْبَيِّنَة can mean either the Holy Prophet or the Quran. The revelation of every prophet is بَيِّنَة or evidence in his favor as is mentioned further on in this surah in the narration of Noah, Salih etcetera.
شَاهِدٌۭ مِّنْهُ (witness from Him) is the Holy Prophet who read the Quran and showed the people how to act on it by acting on it himself. شَاهِد and شھید can only be prophets who are sent by Allah.
يَتْلُوهُ can be interpreted in two ways, namely he recites the Quran or he acts on the Quran. The second meaning is preferable because the purpose here is to tell the believer that he has in his hands not just one بَيِّنَة , that is the Quran or light but there is also a perfect role model for him. This role model, by following the بَيِّنَة (the Quran), has clearly demonstrated the path to be followed, and this motivates the believer to act accordingly. There is a stark comparison between the one who seeks the world and derives his strength from worldly wealth and its beauty and the seeker of truth. It is to show this comparison that the last verse of this section states: مَثَلُ ٱلْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ ۚ (The likeness of the two parties is as the blind and the deaf, and the seer and the hearer).
The statement: مِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًۭا وَرَحْمَةً (before it is the Book of Moses, a guide and a mercy) is to show that before the Quran, it was the Book of Moses that was followed and it was a blessing. The purpose of this statement is to convey that from time immemorial it is a tradition of Allah to reveal Books in this manner and to make the prophets be the role model for their Book and practices contained therein so that people may not consider this world as the aim and goal of life. This is the reason why all the prophets whose narrations follow address their people and tell them that they are on a بَيِّنَة (Book)from their Lord and a reflection of His blessing. The revelation of every prophet is a بَيِّنَة in his favor. There is also another purpose in this statement, namely that this بَيِّنَة (that is the Quran) is so clear that the Book of Moses and previous scriptures give testimony to it.
11-18 And who is more unjust than he who forges a lie against Allah? These will be brought before their Lord, and the witnesses will say: These are they who lied against their Lord. Now surely the curse of Allah is on the wrongdoers,a
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَـٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَـٰدُ هَـٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ (۱۸)
11-18a: This shows that those who forge a lie against Allah are the enemies of the truth. By أَشْهَـٰدُ is meant prophets, as is stated elsewhere: فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍۢ (But how will it be when We gring from every people a witness) (4:41). Their forgery is of two types. First, they stop people from the path of truth and second, they try to create crookedness in the faith, as is made obvious by the next verse.
11-19 Who hinder (men) from the path of Allah and desire to make it crooked. And they are disbelievers in the Hereafter.
ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًۭا وَهُم بِٱلْـَٔاخِرَةِ هُمْ كَـٰفِرُونَ (۱۹)
11-20 These will not escape in the earth, nor have they guardians besides Allah. The chastisement will be doubled for them. They could not bear to hear, and they did not see.a
أُو۟لَـٰٓئِكَ لَمْ يَكُونُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ۘ يُضَـٰعَفُ لَهُمُ ٱلْعَذَابُ ۚ مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ وَمَا كَانُوا۟ يُبْصِرُونَ (۲۰)
11-20a: مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ (They could not bear to hear) – Ibn Abbas narrates its meaning as that the disbelievers could not bear to hear the truth, nor could they bear to see it in a way that would have benefitted them. So they could not find guidance because they remained busy in their disbelief (IJ). It is obvious that when one remains busy day and night in opposing the truth, he loses the ability to listen to the reasonableness in it, and this is what is meant here.
11-21 These are they who have lost their souls, and that which they forged is gone from them.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ (۲۱)
11-22 Truly in the Hereafter they are the greatest losers.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْأَخْسَرُونَ (۲۲)
11-23 Surely those who believe and do good and humble themselves before their Lord, these are the owners of the Garden; therein they will abide.a
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَخْبَتُوٓا۟ إِلَىٰ رَبِّهِمْ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ (۲۳)
11-23a: أَخْبَتُوٓا۟ – Low and soft land is called خَبۡت. Hence the meaning of اِخۡبات is to adopt humility and politeness, and مُخۡبِت is a person who is polite or humble, as in بَشِّرِ ٱلْمُخْبِتِينَ (give good news to the humble) (22:34) (R).
11-24 The likeness of the two parties is as the blind and the deaf, and the seer and the hearer. Are they equal in condition? Will you not then mind?
مَثَلُ ٱلْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ (۲۴)
11-24a: Comparison of a man who seeks the world with one who seeks the truth: There is a clear comparison here between a worldly man who considers this world as the objective of life with a person who has understood the real purpose and aim of life. A worldly person’s likeness is that of a blind and dumb person because such a person is blind to the real purpose of life while the likeness of the seeker of truth is that of a person who sees and hears.
Bayan-ul-Quran 