10-61 And thou art not (engaged) in any affair and thou recitest not concerning it any portion of the Qur’an, and you do no work, but We are Witness of you when you are engaged therein. And not the weight of an atom in the earth or in the heaven is hidden from thy Lord, nor anything less than that nor greater, but it is (all) in a clear book.a
وَمَا تَكُونُ فِى شَأْنٍۢ وَمَا تَتْلُوا۟ مِنْهُ مِن قُرْءَانٍۢ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ ۚ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍۢ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصْغَرَ مِن ذَٰلِكَ وَلَآ أَكْبَرَ إِلَّا فِى كِتَـٰبٍۢ مُّبِينٍ (۶۱)
10-61a: شَأْنٍۢ – It means state and affair which is happening and for which preparation is required. This word is used only for momentous events and affairs (R).
تُفِيضُونَ – The meaning of افاض فی الحدیث is to expand on a topic and to take a deep dive into it (LA). See 9:92a. It is synonymous with delving, deep thought or meditation (R), and is often used to censure.
يَعْزُبُ – عازِب is a person who gets far away from his family in search of fodder (R). For this reason عزب (to be or become far, distant) is in the sense of غاب (distant from) or بَعُد that is, disappeared or became distanced.
كِتَـٰبٍۢ – The purport of کتاب is not always written pages because sometimes its meaning is that which Allah in His wisdom has estimated and sometimes it means the knowledge of Allah, His acceptance and His decree (R). The meaning here of كِتَـٰبٍۢ مُّبِينٍ is the knowledge of Allah and it is called مُّبِينٍ because the result of actions keeps on manifesting themselves.
When the disbelievers were reminded to benefit from the Quran instead of belying it because it is a healing and a guide, attention is now drawn to how this Quran elevates them to the highest echelons and in this first verse mention is made of the recitation of the Quran. The addressee can be taken to be the Holy Prophet, or the address may be taken to be general. Although all the affairs in which the Holy Prophet or his sincere followers were engaged in were good, mention is specially made of their recitation of the Quran. The pronoun in مِنْهُ refers to the affair of the recitation of the Quran or to Allah, that is when you recite the Quran revealed by Allah. In the former case, the pronoun stands for the Quran and after addressing in the singular, the change to the plural shows that the real address is general. Thus, all believers are included in وَلَا تَعْمَلُونَ مِنْ عَمَلٍ (and you do no work) and this is a glad tiding for the believers that whatever good work they are engaged in would not be wasted and Allah is aware of it. The real meaning of افاضة is to pursue a certain thing or work intensively and strongly and so this interpretation is also correct. Some commentators have taken the purport in إِذْ تُفِيضُونَ فِيهِ to be to the opponents who are the ones who spread untruths about the Quran, but the first meaning is preferable (IJ). The next verse makes it clear by mentioning the friends of Allah that the purport here are those people who in obedience to the Holy Prophet keep busy in doing good works.
10-62 Now surely the friends of Allah, they have no fear nor do they grieve —a
أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (۶۲)
10-62a: أَوْلِيَآءَ ٱللَّهِ – For the meaning of ولی see 2-257a. The intention in using the term أَوْلِيَآءَ ٱللَّهِ is that these people help the religion of Allah and so Allah helps them.
To what station does Quran elevate people: In contrast with those who belie the Quran, the انصار ٱللَّهِ or the Helpers of Allah are mentioned who are here called أَوْلِيَآءَ ٱللَّهِ (Friends of Allah). In the next verse, their description is given as: those who believe in Allah, are righteous and help the religion of Allah. They are termed as أَوْلِيَآءَ ٱللَّهِ because by doing this, they are certain to reach this station. They are assured of salvation as is apparent from the statement that they will have no fear nor will they grieve, which are the essential elements of salvation. This is the highest station to which one can rise in this world, and this is the station in which a person finds real joy and enters paradise in this world.
10-63 Those who believe and keep their duty.
ٱلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ (۶۳)
10-64 For them is good news in this world’s life and in the Hereafter. There is no changing the words of Allah. That is the mighty achievement.a
لَهُمُ ٱلْبُشْرَىٰ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْـَٔاخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَـٰتِ ٱللَّهِ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ (۶۴)
10-64a: ٱلْبُشْرَىٰ – بشارۃ and بشرٰی is a news that brings joy, as in: وَلَمَّا جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ (And when Our messengers came to Abraham with good news) (29:31) and يَـٰبُشْرَىٰ هَـٰذَا غُلَـٰمٌۭ ۚ(O good news! This is a youth) (12:19). بشیر is one who gives the good news, as in: فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ (And when the bearer of good news came) (12:96). The winds are also called مبشر as in: يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍۢ (sends forth the winds bearing good news) (30:46). The Holy Prophet said:انقطع الوحی و لم یَبۡقَ الا المبشرات (Revelation has ended and what is left is good news) and these are true dreams that a righteous person sees or are shown (R).
The أَوْلِيَآءَ ٱللَّهِ (friends of Allah) are on the one hand given the glad tidings that they will have no fear or grief, and on the other that this is not all for they will have more good news in this world and in the Hereafter. This is the elevated rank that the Quran has called the great success. An elucidation of this exists in an authentic hadith where it is stated: لم یبق من النبوۃ الّا المبشرات that is, out of the work of ambassadorship that prophets previously performed between Allah and His servants, the only thing left is glad tidings (مبشرات ) which will be continued to be given to believers. Prophethood or ambassadorship is the name of a conglomerate of many things besides receiving glad tidings, for example, receiving a revealed Book, as stated in: وَأَنزَلَ مَعَهُمُ ٱلْكِتَـٰبَ (and He revealed with them the Book) (2:213), to manifest an example etcetera. A part of this ambassadorship is to convey the glad tidings of Allah’s help and support to His servants, and this is the part that is left. So, this one aspect remains out of the whole message which encompassed, besides this, revealing the paths ordained by Allah, conveying what is permitted and what is not, etcetera.
مبشرات or glad tidings are one-fortieth of prophethood: Glad tidings are stated to be fortieth, or forty-sixth, or sixtieth part of prophethood. According to hadith, glad tidings are true dreams, and revelation is included in it. The reason for it is that in the Quran, Allah’s communication is conveyed to humans in the form of dreams, visions, or revelation which are together termed as مِن وَرَآئِ حِجَابٍ (from behind a veil) (42:51). Hadith only mentions true dreams because of the preponderance of this mode of communication. So, this verse, which is further elucidated by the hadith mentioned above, also testifies to the end of prophethood because according to it glad tidings is the only thing that is left. There are several hadith in which it is stated that the Holy Prophet was asked about this verse, and he responded that what is meant here is true dreams. See Ibn Jarir and Ibn Kathir.
The end of prophethood does not mean the end of achieving the highest stations: The last words of this verse: ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ (This is the mighty achievement) indicates that this is the highest station to which a person can reach and there is no station above it. One should not think that as there is no prophethood, there is nothing worthwhile left or that the door of Allah’s blessings has closed. It is stated in the hadith that when the Holy Prophet stated: الرسالة و النبّوۃ قد القطعت و لا رسول بعدی و لا نبی قال فشق ذٰلك علی الناس فقال و لٰکن المبشرات (Prophethood and messengership has come to an end and there is no messenger after me nor any prophet. This information was hard on the people. So, the Prophet added that مبشرات (glad tidings) remain). The object was to manifest that communication with Allah, which is the real blessing, will remain because it is the way to gain insight in Divine matters and knowledge of Allah. This is what is indicated in رجال یکلمون من غیران یکونو انبیاء (Men with whom Allah communicated although they were not prophets). The real object of sending prophets is to manifest the ways that are pleasing to Allah and after the religion is perfected and these ways are fully defined, there is no need to send any more prophets. However, the ways to reach the highest stations of spirituality remain open and more so than before. Accordingly, it is narrated by Ahmad, Ibn Abi Masim and Bayhaqi that the Holy Prophet said: ان ٱللَّه تعالیٰ عباداً لیسوا بانبیاء و لاشھداء یغبطہم النبیون و اشھداء علی مجالسھمم و قربہم من ٱللَّه (There are some servants of Allah who are not prophets or martyrs but prophets and martyrs will envy their station and nearness to Allah). There is also a similar narration by Abu Hurayra which states: ان من عباداً یغبطہم الانبیاء و الشھداء and when people asked who are they, the Holy Prophet narrated some things about them and then read the following verse from the Quran: أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (Now surely the friends of Allah, they have no fear nor do they grieve) (10:62). There is a similar narration also in Abu Dawud (IK). The central point of these narrations is that the high spiritual ranks will continue to be given to people and they will not be deprived of these stations by the termination of prophethood.
10-65 And let not their speech grieve thee. Surely might belongs wholly to Allah. He is the Hearer, the Knower.a
وَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا ۚ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ (۶۵)
10-65a: The disbelievers could not understand the high ranks of the believers because their vision was confined to this world and what mattered to them was their worldly wealth, and power in which they took great pride. So, the believers are consoled not to be sad because honor and wealth are in Allah’s hand. There is no reason to be sad even if the believers are currently helpless and destitute because might belongs to Allah and He will give from His largesse to them as well. There is an indication in سَّمِيعُ ٱلْعَلِيمُ to the reward of the believers for their good deeds.
10-66 Now, surely, whatever is in the heavens and whatever is in the earth is Allah’s. And what do follow those who call on associates besides Allah? They follow naught but conjecture, and they only lie.a
أَلَآ إِنَّ لِلَّهِ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ ۗ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ (۶۶)
10-66a: The subject of the last verse is further clarified here, that might, authority and kingship all belong to Allah and calling on something as an associate of Allah in the hope that one would gain some benefit from it is useless because that is only lies and delusions. There is no reality in that which they follow as stated in مَا يَتَّبِعُ ٱلَّذِينَ (And what do follow) that is ای شی یتبع (What is it that they follow). In other words, there is no reality in what they follow. For the meaning of خرص see 6:148a.
10-67 He it is Who made for you the night that you might rest therein and the day giving light. Surely in this are signs for a people who hear.a
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَسْمَعُونَ (۶۷)
10-67a: The repose at night enables a person to be fit to work in the light of the day. It is Allah Who has made the system of alternating day and night. The Master of benefit and loss is Allah Who is the creator of all resources. An alternative explanation is that just as the night is a time of bodily tranquility, it is also the source of spiritual tranquility because the heart particularly finds tranquility in night worship. Further, just as the day provides physical light, similarly it also provides spiritual light.
10-68 They say: Allah has taken a son (to Himself). Glory be to Him! He is the Self-sufficient. His is what is in the heavens and what is in the earth. You have no authority for this. Say you against Allah what you know not?a
قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا ۗ سُبْحَـٰنَهُۥ ۖ هُوَ ٱلْغَنِىُّ ۖ لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَـٰنٍۭ بِهَـٰذَآ ۚ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ (۶۸)
10-68a: The polytheistic practice of alleging Allah has taken a son: In the discussion of polytheism, mention is now made of the biggest alleged partnership with God that was to spread throughout the world. It is stated that there is no proof or rational argument with those who allege that God has taken a son. Verse 10:70 assesses the physical situation of these polytheists and points out that if they are granted worldly goods in abundance, it is only for a temporary and short period. They are devoid of the means of real happiness and hence they will have a very sad and painful end.
10-69 Say: Those who forge a lie against Allah will not succeed.
قُلْ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ (۶۹)
10-70 A little enjoyment in this world, then to Us is their return, then We shall make them taste severe chastisement because they disbelieved.
مَتَـٰعٌۭ فِى ٱلدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ ٱلْعَذَابَ ٱلشَّدِيدَ بِمَا كَانُوا۟ يَكْفُرُونَ (۷۰)
Bayan-ul-Quran 