Author: sftwr2020

Name: The name of this surah is Hud and it has ten sections (rukus) and one hundred and twenty three verses. Although there is mention of Noah and other prophets in it but its named after Hud because of the distinction that Hud was the first prophet in Arabia.

Summary of surah: This surah is somewhat similar in its message to the last surah and together they complete one topic but in this surah the message has mostly been conveyed through examples. The first section mentions the truth and those who oppose it. The second section states that some people devote their life to the quest of this world and compare them to those who search for the truth. The third and fourth section narrates the history of Noah, and this is followed with the histories of Hud in the fifth section, of Salih in the sixth section of Abraham and Lot in the seventh section, and Shuaib in the eighth section. The ninth section discusses the villainous and blessed groups separately and their respective outcomes. The tenth section consoles the Holy Prophet and his Companions who were facing great difficulties at that time.

Its period of revelation is the same as Surah Yunus. It appears that Surah Hud was revealed prior to Surah Yunus because in Surah Hud the disbelievers are challenged to bring ten verses like the verses of the Quran whereas in Surah Yunus the number is reduced to just one verse.

10-93 And certainly We lodged the Children of Israel in a goodly abode and provided them with good things. Then they differed not till the knowledge came to them. Surely thy Lord will judge between them on the day of Resurrection concerning that in which they differed.^a

وَلَقَدْ بَوَّأْنَا بَنِىٓ إِسْرَٰٓءِيلَ مُبَوَّأَ صِدْقٍۢ وَرَزَقْنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ فَمَا ٱخْتَلَفُوا۟ حَتَّىٰ جَآءَهُمُ ٱلْعِلْمُ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ (۹۳)

10-93a: مُبَوَّأَ صِدْقٍۢ – مُبَوَّأ is derived from بواء (to settle, reside, dwell) in the sense of a place to dwell and the addition of صِدْقٍۢ denotes that it is a goodly place. See 10-2a. According to Khalil every complete and perfect thing is called صِدْق and he interprets مُبَوَّأَ صِدْقٍۢ as a good destination (T). That is a place with all kinds of potential.

Blessings bestowed on Bani Israel and their opposition to the Holy Prophet: The first part of the verse mentions that Allah blessed the Israelites with a goodly abode after their freedom from Pharoah. A goodly abode is one that provides the necessities for the inhabitants, has the best places, and is nicely situated. The indication here is to the Holy Land where not only were the Israelites free from the bondage of another nation but they also had the best things available to them. The term رَزَقْ is very expansive in its meanings and includes their own governance, and knowledge which was imparted to them through prophets. In another place, this is explained as: ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًۭا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًۭا مِّنَ ٱلْعَـٰلَمِينَ (remember the favor of Allah to you when He raised prophets among you and made you kings and gave you what He gave not to any other of the nations) (5:2). This was Allah’s reward to them, but the second part of the verse describes their current condition where despite having knowledge, they disagreed and by disagreement is meant their disagreement in the matter of the Holy Prophet and their opposition to him. See 2-176a.

10-94 But if thou art in doubt as to that which We have revealed to thee, ask those who read the Book before thee. Certainly the Truth has come to thee from thy Lord, so be not thou of the doubters.^a

فَإِن كُنتَ فِى شَكٍّۢ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَـٰبَ مِن قَبْلِكَ ۚ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ (۹۴)

10-94a: شَكٍّۢ – شَك  (doubt) is for a person to consider two opposite affairs as the same and equal, and this happens because the person sees similar signs in both, or because there is no argument in favor of one over  the other, and sometimes شَك is about a thing whether it is present or not, and sometimes about its genus, as to which genus it belongs, and sometimes about some of its attributes, and sometimes about the purpose for which a thing is created. شَك is a kind of ignorance, but ignorance is general while شَك is specific, and every شَك is ignorance but every ignorance is not شَك (R).

The Holy Prophet never had any doubt about the Quran, nor could he have had any doubt: Who is the addressee here? This is such a clear situation that there is hardly any need to discuss it. The address in the Quran is sometimes general even though the address may be in the singular tense. Further, every address in the singular tense is not necessarily addressed to the Holy Prophet. Sometimes even if a prophet is addressed by name, the address is general, as in: يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ (O Prophet, when you divorce women) (65:1). The addressee in this verse is someone that has doubt about the Quran, and the meaning of شَك (doubt) has been explained above, that it is a person who cannot decide with equality and justice. For example, a person who cannot decide whether the Quran is from God or is a fabrication will have doubt. It is obvious that it is impossible for the Holy Prophet to have doubt on this score, and even hardened opponents have admitted that the Holy Prophet considered himself to be true. In particular, the Christian critics admit this to be so for the Makkan period in which this chapter was revealed. Further, it is meaningless to allege that the Holy Prophet had any doubt about the Quran. Even if the Holy Prophet was fabricating the Quran (and I seek God’s protection for even stating this), he knew that he was fabricating, and if he was not fabricating then he knew that he was not fabricating. Thus, someone else could be in doubt about the Quran, but under both conditions, the Holy Prophet would not have any doubt. The opponents can be right or wrong, but the Holy Prophet can never have doubt because doubt is a state of ignorance, and the Holy Prophet had full knowledge of the situation. The word doubt can only be used for people who are in an intermediate stage of ambiguity and do not know whether to call it true or to call it false. Sometimes they say one thing and sometimes another. Further, is it possible to say about a person that he has doubt when he has such power of conviction that he creates certainty in the hearts of thousands who are willing to go into the jaws of death but are not willing to abandon the Quran. The next verse makes it crystal clear where it is stated be not of those who reject the messages of Allah. This statement too is in the singular tense and so if it is the Holy Prophet is in doubt then it can only be he who is rejecting the message. This is absurd on the face of it. This is clarified even further in verse 10:104 where it is stated: يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى شَكٍّۢ مِّن دِينِى (O people, if you are in doubt as to my religion) which shows that it is the same people who are addressed in the singular in the current verse but are addressed in the plural in verse 10:104. It is thus made clear that the doubters were other people. Verse 10:104 ends with: I am commanded to be of the believers, then how can the Holy Prophet be a doubter. The phrase مِّمَّآ أَنزَلْنَآ إِلَيْكَ (that which We have revealed to thee) does not negate this argument because there are many places in the Quran where it is stated that the Quran has been revealed to everyone, as for example in يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُم بُرْهَـٰنٌۭ مِّن رَّبِّكُمْ وَأَنزَلْنَآ إِلَيْكُمْ نُورًۭا مُّبِينًۭا (O people, manifest proof has indeed come to you from your Lord and We have sent down to you a clear light) (4:174). There are many other verses making similar statements. 

Some commentators have erroneously mentioned Abdullah bin Salam in explaining فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَـٰبَ (ask those who read the Book before thee), but he became a Muslim in Madinah whereas this surah is Makkan. When Abdullah bin Salam became a Muslim, it is he who believed in the truthfulness of the Holy Prophet and not that the Holy Prophet enquired from him to believe in his truthfulness. This error is obvious from the fact that there are many narrations in Ibn Jarir that the Holy Prophet never doubted and never enquired. Some narrations contain the words that the Holy Prophet said: لا اشك و لا اسئل (I neither doubt nor do I ask) and this was said to make the people understand that this verse is not about the Holy Prophet but about others. It is a historical fact that the Holy Prophet never questioned anyone from the People of the Book for the purpose of finding out some truth.

10-95 And be not of those who reject the messages of Allah, (for) then thou wilt be of the losers.

وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلْخَـٰسِرِينَ (۹۵)

10-96 Surely those against whom the word of thy Lord has proved true will not believe,

إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (۹۶)

10-97 Though every sign should come to them, till they see the painful chastisement.

وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ (۹۷)

10-97a: What was the word of Allah that proved true? It is obvious that it is the chastisement of belying Allah’s messages which is the topic being discussed. This is stated again in verse 10:95 where the rejection of the messages of Allah is mentioned.

10-98 And why was there not a town which believed, so that their belief should have profited them, but the people of Jonah? When they believed, We removed from them the chastisement of disgrace in this world’s life, and We gave them provision for a while.^a

فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَـٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَـٰهُمْ إِلَىٰ حِينٍۢ (۹۸)

10-98a: يُونُسَ – His Biblical name is Jonah, and he has a short book in the Books of the Prophets of Old Testament. He lived in the eighth century before Jesus. Besides this verse, Jonah is mentioned in the Quran in the following verses: 6:86, 21:87, 37:39-48, 68:48-50. His message was for the people of Nineveh which at the time was the capital of a kingdom which extended over a large part of the earth.

The Dwellers of Nineveh and their chastisement: In contrast with the mention of the death and destruction of people who belied their prophets, mention is now made of a prophet whose opponents, despite being unbelievers initially, finally repented and were saved from chastisement. Jonah was sent to this nation. Ibn Kathir narrates that Jonah warned his nation of chastisement, but they did not believe and Jonah migrated from there so as not to get caught up in the chastisement. Subsequently, these people turned to Allah and Allah withheld the punishment. There are two opinions after this. One opinion is that it was only the chastisement of this world that was withheld but not the chastisement of the next world. According to this opinion, they did not actually believe but only partially turned to Allah for fear of chastisement. The other opinion is that the chastisement of the next world was also forgiven because they heeded the message and believed. This incident provides great insight into the real nature of the warnings of chastisements. The chastisement can be cancelled even if the warning is given by a prophet whether the turning to Allah is complete so that people believe sincerely or the turning is partial and done only from the fear of punishment.

A salient point in this narration of Jonah is the outcome of his opponents and there is an indication in this that the opponents of the Holy Prophet will repent and will not be destroyed. There is a hadith of the Holy Prophet which also indicates that mercy will be shown to his opponents. The Holy Prophet said: لا تفضّلونی علیٰ یونس (Do not give me superiority over Jonah).

10-99 And if thy Lord had pleased, all those who are in the earth would have believed, all of them. Wilt thou then force men till they are believers?^a

وَلَوْ شَآءَ رَبُّكَ لَـَٔامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ (۹۹)

10-99a: This is a Makkan revelation when the Muslims were under severe persecution and so no one can say that the Holy Prophet wanted to convert people to Islam by the sword. The meaning is that belief is a matter of free will and only those who want to believe may do so.

10-100 And it is not for any soul to believe except by Allah’s permission. And He casts uncleanness on those who will not understand.^a

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يَعْقِلُونَ (۱۰۰)

10-100a: For what is meant by إِذْنِ see 2-97a. Whatever happens on earth happens by Allah’s permission: وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ (And no soul can die but with Allah’s permission) (2:145). However, the uncleanness and impurity of disbelief is left by Allah only on those people wo do not put their intelligence to work. So, when a person refuses to use his intellect then Allah’s permission for cleanliness will not be given.

10-101 Say: Behold what is in the heavens and the earth! And signs and warners avail not a people who believe not.

قُلِ ٱنظُرُوا۟ مَاذَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَا تُغْنِى ٱلْـَٔايَـٰتُ وَٱلنُّذُرُ عَن قَوْمٍۢ لَّا يُؤْمِنُونَ (۱۰۱)

10-102 What do they wait for, then, but the like of the days of those who passed away before them? Say: Wait then; I, too, am with you of those who wait.

فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِهِمْ ۚ قُلْ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ (۱۰۲)

10-102a:  For the meaning of أَيَّامِ see 3-140a and its meaning here is events that befell past generations, that is the tribulations that came to them. The disbelievers are asked to wait because similar days will befall them.

10-103 Then We deliver Our messengers and those who believe — even so (now); it is binding on Us to deliver the believers.^a

ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ (۱۰۳)

10-103a: Deliverance from the cruelty of the enemies of religion: The last verse states that the disbelievers should wait for the chastisement. It is stated in this verse that when the chastisement comes, the prophet and his believing followers are saved and find freedom from the hands of their enemies. This is stated to console the Holy Prophet and his followers. The promise is then repeated that the believers will be delivered, and the purport is that the deliverance is not specific to messengers and whenever believers are in difficulties, Allah will deliver them. In fact, by bringing in the term حَقًّا عَلَيْنَا (it is binding on us) the promise is further strengthened. Despite this promise, Muslim countries and nations are embroiled in difficulties. Why is that? It is because they do not become righteous. If the Muslims sincerely become believers, Allah will automatically remove their difficulties.   

10-83 But, on account of the fear of Pharaoh and their chiefs persecuting them, none believed in Moses except a few of his people. And Pharaoh was truly high-handed in the land; and surely he was extravagant.^a

فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌۭ مِّن قَوْمِهِۦ عَلَىٰ خَوْفٍۢ مِّن فِرْعَوْنَ وَمَلَإِي۟هِمْ أَن يَفْتِنَهُمْ ۚ وَإِنَّ فِرْعَوْنَ لَعَالٍۢ فِى ٱلْأَرْضِ وَإِنَّهُۥ لَمِنَ ٱلْمُسْرِفِينَ (۸۳)

10-83a: For ذُرِّيَّةٌۭ see 2-124b and it includes everyone – father, son, progeny, and women, as in: أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ (We bear their offspring in the laden ship) (36:41) (LA). According to one hadith the Holy Prophet saw the body of a woman who had been killed in the battle and he said that she should not have been made the target of combat. He than sent a person to Khalid and commanded: لا تقتل ذریة و لا عسیفا. Ibn al Athir interprets ذریة in this statement as: یجمع نسل الانسان من ذکر و انثی  (the purport is human progeny – men and women, both are included in it).

In ذُرِّيَّةٌۭ مِّن قَوْمِهِۦ some commentators have taken it to mean the Israelites and others have taken it to mean the people of Pharoah, but the first view is preferable (IJ) because it suits the context, and the forthcoming narration is about the Israelites. According to Ibn Abbas, by ذریة is meant a few , that is a small number of people, while others have taken it to mean the offspring only, their parents having passed away in the time that had elapsed. 

The pronoun their in مَلَإِي۟هِمْ (their chiefs) stands for  ذریة with regard to the meaning or to the people, or the chiefs of Pharoah who are called the chiefs of Bani Israel because the latter were an enslaved nation, or by مَلَإِي۟هِمْ are meant the actual elders of Bani Israel because Pharoah used them to inflict cruelty on the Bani Israel as was the case with Korah. As a general rule, selfish people in search of personal wealth and influence are quite willing to betray their people. There are many among the Muslims of today who sell their nation for the price of getting a post in government, or an award. The purport is that many people from the Bani Israel did not believe out of the fear of the Pharoah and their own chiefs. This narration pertains to the early period of Moses’ apostleship, and the mention here is not about the People of Pharoah, although a few among them did believe in Moses, as for example the enchanters and the believer after whom Surah Mumin is named.

10-84 And Moses said: O my people, if you believe in Allah, then rely on Him if you submit (to Him).

وَقَالَ مُوسَىٰ يَـٰقَوْمِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ فَعَلَيْهِ تَوَكَّلُوٓا۟ إِن كُنتُم مُّسْلِمِينَ (۸۴)

10-85 They said: On Allah we rely; our Lord, make us not a trial for the unjust people.^a

فَقَالُوا۟ عَلَى ٱللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةًۭ لِّلْقَوْمِ ٱلظَّـٰلِمِينَ (۸۵)

10-85a: فِتْنَةًۭ – The literal meaning of فِتْنَةًۭ is affliction and chastisement, but the meaning here of فِتْنَةًۭ is place, that is they are asking for deliverance from the place in which they faced torture and torment afflicted on them by Pharoah.

10-86 And deliver us by Thy mercy from the disbelieving people.

 وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَـٰفِرِينَ (۸۶)

10-87 And We revealed to Moses and his brother: Take for your people houses to abide in Egypt and make your houses places of worship and keep up prayer. And give good news to the believers.^a

وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًۭا وَٱجْعَلُوا۟ بُيُوتَكُمْ قِبْلَةًۭ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ (۸۷)

10-87a: قِبْلَةًۭ –قِبْلَةًۭ is used metaphorically here to mean places of worship, just as in another place by مُصَلًّۭى or place of prayer is meant قِبْلَه , for which see 2-125b.

The arrangement for the deliverance of Bani Israel: The Bani Israel were already residing in Egypt, so what is the meaning of this revelation to Moses? Moses was command to free his people from the enslavement of Pharoah, and so the first demand of Moses to Pharoah was to allow Bani Israel to go with him as stated in: فَأَرْسِلْ مَعِىَ بَنِىٓ إِسْرَٰٓءِيلَ (so let the Children of Israel go with me) (7:105). However, Pharoah turned down the request and increased the severity of his cruelty and oppression on Bani Israel. The long period of enslavement through which the Bani Israel had passed had deprived them of excellent virtues necessary for kingship and hence it was commanded that they would have to stay in Egypt for sometimes more. This stay though was not to be unproductive and so Bani Israel was commanded to make their houses places of worship and to engage themselves in worshipping Allah and praying so that they become moral beings with excellent virtues as stated elsewhere: ٱسْتَعِينُوا۟ بِٱللَّهِ (Ask help from Allah) (7:128). This was the remedy for their difficulties. It is not an easy job to inculcate high virtues in a nation when its moral condition has sunk to a low level, and this job requires a long period. Today Muslims do not care for this clear lesson and make obtaining authority as their first and last objective and in its pursuit, they keep wandering here and there from the clearly stated way. Muslims do not try to reform their nation by the way in which, under similar circumstances, Allah commanded Moses to reform his nation.

Revelation to Aaron: This verse also reveals that Allah’s revelation occurred to both Moses and Aaron. The mention here is of two things, namely, to stay in Egypt and of prayer. All matters associated with worship were delegated to Aaron.

10-88 And Moses said: Our Lord, surely Thou hast given Pharaoh and his chiefs finery and riches in this world’s life, our Lord, that they may lead (people) astray from Thy way. Our Lord, destroy their riches and harden their hearts, so that they believe not till they see the painful chastisement.^a

 وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَأَهُۥ زِينَةًۭ وَأَمْوَٰلًۭا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا رَبَّنَا لِيُضِلُّوا۟ عَن سَبِيلِكَ ۖ رَبَّنَا ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ وَ  فَلَا يُؤْمِنُوا۟ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ (۸۸)

10-88a: لِيُضِلُّوا۟ – The ل in لِيُضِلُّوا۟ is called لام عاقبت (lam showing result, consequence or ramification). Thus, the meaning is not that Allah gave them wealth to lead people astray but that the consequence of giving them wealth was that they led people astray. 

ٱشْدُدْ – The meaning of شَدّ is to tie securely, as in: وَشَدَدْنَآ أَسْرَهُمْ (and made firm their make) (76:28) and فَشُدُّوا۟ ٱلْوَثَاقَ (make (them) prisoners) (47:4) (R). The meaning of شدّ علیه is حَمَلَ علیه (attacked him).

Moses prays for the destruction of Pharoah: This prayer of Moses was made at a time after all kinds of reasoning and signs had been presented to Pharoah. He had repeatedly promised to believe after seeing the signs but then went back on his words and simultaneously increased the oppression of the Israelites لَئِن كَشَفْتَ عَنَّا ٱلرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ (If thou remove the plague from us, we will certainly believe in thee) (7:134). When a person does not reform as a result of small punishments, then more serious punishments follow and there is an indication to this effect in the last part of the verse. The thing that stopped Pharoah from believing was his riches and hence Moses prayed that the riches of Pharoah and his people be destroyed so that they would lose the riches that stopped them from believing. Most commentators have interpreted the meaning of ٱشْدُدْ عَلَىٰ قُلُوبِهِمْ as to harden their hearts or to put a seal on their heart but if the relative pronoun of شد is علی then the thesaurus gives its meaning as to attack. The meaning of attacking their hearts is to separate the beloved things of the heart from it. In other words, the things whose love turned them away from the truth may be snatched away from them. However, if the meaning is taken to be to harden their hearts, then a prayer like this for the punishment of the enemies of truth is not objectionable even though it inclines towards harshness.

10-89 He said: Your prayer is accepted; so continue in the right way and follow not the path of those who know not.

قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَٱسْتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعْلَمُونَ (۸۹)

10-90 And We brought the Children of Israel across the sea. Then Pharaoh and his hosts followed them for oppression and tyranny, till, when drowning overtook him, he said: I believe that there is no god but He in Whom the Children of Israel believe, and I am of those who submit.^a

وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًۭا وَعَدْوًا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ (۹۰)

10-90a: There is no mention in the Bible about Pharoah’s repentance and that he expressed belief at the time of his death but the Quran has mentioned it and has related it to another affair, that is the washing ashore of Pharoah’s body, for which see verse 10:92. There is no mention of preserving Pharoah’s body in any book of history but today events have proved the Quranic assertion to be correct and this also testifies to the first affair, namely the repentance and belief of Pharoah. This establishes that Quran does not borrow from the Bible. The strange thing is that there is no mention of this in the Bible, but in the Talmud, during a commentary on Exodus 9:16, it is admitted that Pharoah had repented.

10-91 What! Now! And indeed before (this) thou didst disobey and thou wast of the mischief-makers!

 ءَآلْـَٔـٰنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ (۹۱)

10-92 But this day We shall save thee in thy body that thou mayest be a sign to those after thee. And surely most of the people are heedless of Our signs.

فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةًۭ ۚ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ عَنْ ءَايَـٰتِنَا لَغَـٰفِلُونَ (۹۲)

10-92a: نُنَجِّيكَ بِبَدَنِكَ (save thee in thy body) – The extension of the word body with save is to demonstrate that the body was without life (IJ).

Pharoah’s body and the miracle of the Quran: This is one of the signs out of the momentous signs testifying to the truth of the Quran. It conveyed information that was unknown at the time, and not only have the events proved its genuineness today but the supporting testimonies are so strong that nobody can deny them. There is no mention either in the Bible or any other book that Pharoah’s body was thrown out of the sea, but the Quran has mentioned this fact in such clear language that all commentators have been unanimous in interpreting that its meaning is that Allah caused Pharoah’s body to be thrown out of the sea. The name of the Pharoah that Moses contested with is, according to historical records, Ramses II and the Encyclopedia Brittanica states in its article on Mummies that the body of Ramses II is among the other bodies that are chemically preserved. Today the world must acknowledge the great prophecy in the words: لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةًۭ (that thou mayest be a sign) and to admit that this Quran is the word of the God Who knows what is hidden and what is in the future. Over thirteen hundred years ago an unlettered man of Arabia is made to manifest a thing that the world was not aware of but today events have proven it to be correct. There also appears to be an indication in most of the people are heedless that it is only after a long period in which the people did not know about this that the world will get to know the truth of the Quranic statement. No other scripture in the world can present such a clear proof of being from Allah the Knower of the unseen.

10-71 And recite to them the story of Noah, when he said to his people: O my people, if my staying (here) and my reminding (you) by the messages of Allah is hard on you, on Allah do I rely; so decide upon your course of action and (gather) your associates. Then let not your course of action be dubious to you, so have it executed against me and give me no respite.^a

وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَـٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَـٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةًۭ ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ (۷۱)

10-71a: مَقَام – It can be a verbal noun, and it can also be a noun of place or time derived from قیام . If it is taken to be a verbal noun, the meaning will be that my living amongst you is disliked by you, and if it is taken as noun of place then the suggestion may be to one’s own self, that is if you do not like me, because of where I stand on issues. 

اجْمِعُوٓا۟ أَمْرَكُمْ – اَجمعۡتُ کذا is often spoken for an occasion where the purpose of the assemblage is to decide an affair by collective deliberations, as in: فَأَجْمِعُوا۟ كَيْدَكُمْ (So settle your plan) (20:64). The meaning of اجمع المسلمون علیٰ کذا is that the opinions of the Muslims came together or converged on this matter. In إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ (Surely people have gathered against you) (3:173), the meaning could be that people are of one mind against you and it could also be that armies are gathered against you. اَمۡرٌ جَامِعٌ is an affair of great importance for which people have gathered together, as in: وَإِذَا كَانُوا۟ مَعَهُۥ عَلَىٰٓ أَمْرٍۢ جَامِعٍۢ (and when they are with him on a momentous affair) (24:62) (R). The meaning of جَمَع امرہٗ and اَجۡمَعَهٗ is عَزَم علیه that is resolved on it. In اجمعوا امرکم و شرکاء کم the و is in the sense of مع and the sentence will read اجمعوا امرکم مع شرکاء کم . Some others have taken it to mean و ادعوا شرکاء کم.

غُمَّةًۭ  – The literal meaning of   غَمّ is to cover, envelop, conceal, and اَمۡرٌ غُمّةٌ is an affair which is dubious and doubtful (LA).

ٱقْضُوٓا۟ إِلَىَّ – قضاء – It means to decide an affair whether verbally or by action , and in this verse, قضاء is by action, that is so have your decision executed against me, as in: فَإِذَا قَضَيْتُم مَّنَـٰسِكَكُمْ (And when you have performed your devotions) (2:200), and in أَيَّمَا ٱلْأَجَلَيْنِ قَضَيْتُ (That is (agreed) between me and thee) (28:28) قضاۓ is a verb.

Enemies of the Messenger challenged: The discussion was about belying the Holy Prophet and, in that context, mention was made about the Quran elevating the believers to the highest ranks of spirituality. The narration now reverts to the core topic, and examples are given of previous prophets who were given the lie and the results that followed. However, the real addressees are the opponents of the Holy Prophet who are being challenged in the same words as used by Noah. The opponents are dared to use whatever force they can against the Holy Prophet, to try and destroy him, to create whatever doubts and suspicions they can, give him no respite and to do whatever they want as soon as they can. In the face of severe opposition and the frenzy that already existed in his opponents, a statement to the effect that they can do whatever they want and to exert their full power against him cannot be the work of a human. The Holy Prophet was surrounded by enemies on all sides and had only a few helpless friends who had left their homes, but the Holy Prophet had such faith in Allah’s protection that he conveyed this powerful message without hesitation to his enemies.

10-72 But if you turn back, I ask for no reward from you. My reward is only with Allah, and I am commanded to be of those who submit.

فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ (۷۲)

10-73 But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our messages. See, then, what was the end of those who were warned.

فَكَذَّبُوهُ فَنَجَّيْنَـٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ وَجَعَلْنَـٰهُمْ خَلَـٰٓئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُنذَرِينَ (۷۳)

10-74 Then, after him We sent messengers to their people. They came to them with clear arguments, but they would not believe what they had rejected before. Thus do We seal the hearts of those who exceed the limits.^a

ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِۦ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَـٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ بِهِۦ مِن قَبْلُ ۚ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ ٱلْمُعْتَدِينَ (۷۴)

10-74a: إِلَىٰ قَوْمِهِمْ – It is conveyed in إِلَىٰ قَوْمِهِمْ that every messenger was sent to a specific nation, but details of those messengers are not given here. The apostleship of Prophet Noah is not an ordinary one as is apparent from إِنَّآ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ (Surely We sent Noah to his people) (71:1) and Noah’s entire address is directed at his nation. The purport of the statement that they would not believe what they rejected before is that all the messengers were treated in the same way by their nations, that is they were rejected outright without due consideration, and then they were opposed and belied stubbornly because hate and malice had settled in the hearts of their opponents.

10-75 Then after them We sent Moses and Aaron to Pharaoh and his chiefs with Our signs, but they were arrogant, and they were a guilty people.

ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ وَهَـٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَـٰتِنَا فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًۭا مُّجْرِمِينَ (۷۵)

10-76 So when the truth came to them from Us, they said: This is surely clear enchantment!

فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوٓا۟ إِنَّ هَـٰذَا لَسِحْرٌۭ مُّبِينٌۭ (۷۶)

10-77 Moses said: Say you (this) of the truth when it has come to you? Is it enchantment? And the enchanters never succeed.

قَالَ مُوسَىٰٓ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ ۖ أَسِحْرٌ هَـٰذَا وَلَا يُفْلِحُ ٱلسَّـٰحِرُونَ (۷۷)

10-78 They said: Hast thou come to us to turn us away from that which we found our fathers following, and (that) greatness in the land may be for you two? And we are not going to believe in you.^a

قَالُوٓا۟ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلْكِبْرِيَآءُ فِى ٱلْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ (۷۸)

10-78a: تلفت – The meaning of لَفَت is صَرَف that is, to turn away or aside. Derived from it is التفات (to turn attention from one thing to another).

In these verses سحر and ساحر are used in the sense of enchantment and enchanter respectively.

10-79 And Pharaoh said: Bring to me every skilful enchanter.

وَقَالَ فِرْعَوْنُ ٱئْتُونِى بِكُلِّ سَـٰحِرٍ عَلِيمٍۢ (۷۹)

10-80 So when the enchanters came, Moses said to them: Cast what you are going to cast.

 فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ (۸۰)

10-81 So when they had cast down, Moses said: What you have brought is deception. Surely Allah will make it naught. Surely Allah allows not the work of mischief-makers to thrive.

فَلَمَّآ أَلْقَوْا۟ قَالَ مُوسَىٰ مَا جِئْتُم بِهِ ٱلسِّحْرُ ۖ إِنَّ ٱللَّهَ سَيُبْطِلُهُۥٓ ۖ إِنَّ ٱللَّهَ لَا يُصْلِحُ عَمَلَ ٱلْمُفْسِدِينَ (۸۱)

10-82 And Allah will establish the truth by His words, though the guilty be averse.^a

وَيُحِقُّ ٱللَّهُ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ (۸۲)

10-82a: Moses prevails through arguments: The words of this verse show that the manifestation of the truth occurred because of the words that Allah had taught Moses, and this is what caused Musa to prevail.

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)

10-54 And if every soul that has done injustice had all that is in the earth, it would offer it for ransom. And they will manifest regret when they see the chastisement. And it will be decided between them with justice, and they will not be wronged.^a

وَلَوْ أَنَّ لِكُلِّ نَفْسٍۢ ظَلَمَتْ مَا فِى ٱلْأَرْضِ لَٱفْتَدَتْ بِهِۦ ۗ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ ۖ وَقُضِىَ بَيْنَهُم بِٱلْقِسْطِ ۚ وَهُمْ لَا يُظْلَمُونَ (۵۴)

10-54a: أَسَرُّوا۟ – سِرّ and اسرار means secretly or surreptitiously without announcing, as in سِرًّۭا وَعَلَانِيَةًۭ (privately and publicly) (2:274). سِرّ is that which is hidden in the heart, and the meaning of أَسَرُّوا۟ is they kept it secret, but according to some, its meaning is disclose because in another place, the disbelievers saying is recorded: يَـٰلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَـٰتِ رَبِّنَا (Would that we were sent back! We would not reject the messages of our Lord) (6:27). The regret will not only be confined to what is indicated here. When أَسَرُّوا۟ is directed towards another person, it means manifesting it to this person while keeping it secret from others, as in: وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ (And when the Prophet confided an information to one of his wives) (66:3) and وَأَسْرَرْتُ لَهُمْ إِسْرَارًۭا (and spoken to them in private) (71:9). Thus, it is disclosing in one sense and keeping it hidden in another (R).  Some scholars have included اسرار in words which convey two opposite meanings, that is its meaning is both to disclose and to keep secret (T).

The purport of hiding their shame and regret is that the leaders will try to hide their shame from their followers. The mention here is of the promise of punishment for belying the Quran which manifests in this world too but is fully manifested in the next.

10-55 Now surely whatever is in the heavens and the earth is Allah’s. Now surely Allah’s promise is true, but most of them know not.

أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (۵۵)

10-56 He gives life and causes death, and to Him you will be returned.

هُوَ يُحْىِۦ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ (۵۶)

10-57 O men, there has come to you indeed an admonition from your Lord and a healing for what is in the breasts; and a guidance and a mercy for the believers.^a

يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌۭ مِّن رَّبِّكُمْ وَشِفَآءٌۭ لِّمَا فِى ٱلصُّدُورِ وَهُدًۭى وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ (۵۷)

10-57a: صُدُورِ – صَدۡر is chest. Raghib has cited some referees who state that in places where there is a mention of قلب (heart) the purport is knowledge and wisdom, as in: إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُۥ قَلْبٌ (Surely there is a reminder in this for him who has a heart) (50:37), and where صَدۡر is mentioned, the indication is towards all of a person’s powers and physical urges such as sexual urge, anger, etcetera (R). So, the meaning of شِفَآءٌۭ لِّمَا فِى ٱلصُّدُورِ  is the reformation of all physical powers.

After reminding in the previous verses that rejectors will meet an evil end, that all power and authority belongs to Allah, and that those in authority should remember that Allah is the One Who gives life and causes death, the disbelievers are now asked why they make haste to reject. The Quran is an admonition from God and the admonition is designed to stop people from facing the evil consequences of evil deeds by warning them. The second thing stated is that the Quran is a healing for the physical powers given to humans, that is it reforms them. Third, it is a guide, in that it guides the employment of these powers in the right direction. Fourth, it is a blessing as good results are produced by following it because it elevates humans to the highest level of morality which is a great blessing for the world.

10-58 Say: In the grace of Allah and in His mercy, in that they should rejoice. It is better than that which they hoard.^a

 قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ (۵۸)

10-58a: Morals and money: It is stated forcefully here that it is Allah’s blessing and mercy that propels people to the highest echelons of morality, and this is much better than wealth and assets for whose accumulation people deride and bely the Quran. Thus, it is conveyed that excellence in morals and manners is better than wealth. It is the Quran that creates these excellent morals and manners in a person. People exert a lot of effort to accumulate wealth but why do they not turn their attention to adopting these morals? A person attempts to obtain respect and pleasure from wealth, but wealth is never able to deliver these. On the other hand, the respect and pleasure that one gets because of having good morals and manners cannot be obtained even temporarily from having wealth.

10-59 Say: See you what Allah has sent down for you of sustenance, then you make (a part) of it unlawful and (a part) lawful. Say: Has Allah commanded you or do you forge a lie against Allah?^a

قُلْ أَرَءَيْتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزْقٍۢ فَجَعَلْتُم مِّنْهُ حَرَامًۭا وَحَلَـٰلًۭا قُلْ ءَآللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى ٱللَّهِ تَفْتَرُونَ (۵۹)

10-59a: رِّزْقٍۢ – It is a continuing endowment or gift whether in this life or in the next. It includes wealth, high rank and knowledge (R).

One of the meanings is obvious, namely that the polytheists declared certain things as forbidden as stated in: هَـٰذِهِۦٓ أَنْعَـٰمٌۭ وَحَرْثٌ حِجْرٌۭ (Such and such cattle and crops are prohibited) (6:138). However, keeping the context and perspective in view, the purport appears to be that Allah has gives sustenance (رزق) of morals and manners and also sustenance to maintain the body but people deprive themselves completely of the sustenance of morality as if it is prohibited. This interpretation is reinforced by the statement at the end of the previous verse: هُوَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ (It is better than what they hoard). This meaning is further supported by the next verse whose purport is that physical sustenance will sustain a person in this world but in the Hereafter where the physical sustenance will not be with the person, what will be his condition, that is why does he not prepare for that.

10-60 And what think those who forge lies against Allah of the day of Resurrection? Surely Allah is Bountiful to men, but most of them give not thanks.

وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَـٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ (۶۰)

10-41 And if they reject thee, say: My work is for me and your work for you. You are clear of what I do and I am clear of what you do.^a

وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ ۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ (۴۱)

10-41a: At the end of the last section, it is mentioned that the disbelievers are quick to discredit the Quran and its final sequel will definitely play out. This section is a narration of the chastisement that befalls those who belie the Quran. As a prelude to this discussion, it is stated that every person must bear the burden of their actions. He who opposes the truth and desires extirpating it will definitely be punished.

10-42 And of them are some who listen to thee. But canst thou make the deaf to hear, though they will not understand?

وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ وَلَوْ كَانُوا۟ لَا يَعْقِلُونَ (۴۲)

10-43 And of them are some who look at thee. But canst thou show the way to the blind, though they will not see?

وَمِنْهُم مَّن يَنظُرُ إِلَيْكَ ۚ أَفَأَنتَ تَهْدِى ٱلْعُمْىَ وَلَوْ كَانُوا۟ لَا يُبْصِرُونَ (۴۳)

10-44 Surely Allah wrongs not men in aught, but men wrong themselves.

إِنَّ ٱللَّهَ لَا يَظْلِمُ ٱلنَّاسَ شَيْـًۭٔا وَلَـٰكِنَّ ٱلنَّاسَ أَنفُسَهُمْ يَظْلِمُونَ (۴۴)

10-44a: After mentioning that every man is responsible for his actions, it is stated that some people hear the message but do not apply their mind to it and hence they do not benefit from the message. Some appear to be seeing but have no insight, so it is the same whether they see or not. They thus wrong themselves and Allah’s punishment is therefore not unjust.

10-45 And on the day when He will gather them, as though they had not stayed but an hour of the day, they will recognize one another. They perish indeed who reject the meeting with Allah, and they follow not the right way.^a

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةًۭ مِّنَ ٱلنَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ وَمَا كَانُوا۟ مُهْتَدِينَ (۴۵)

10-45a: Ease and difficulty compared: The time spent on this earth will appear to be only a small part of a day. Regardless of the time that one spends in ease and luxury, it appears very short when one gets caught up in difficulties. The meaning of they will recognize one another is the same, that is the period they were separated will appear short.

10-46 And if We show thee something of that which We promise them, or cause thee to die, yet to Us is their return, and Allah is Witness to what they do.

وَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ (۴۶)

10-46a: Chastisement will keep befalling the opponents of the Holy Prophet till the Day of Judgment: The meaning is that it is not necessary that all the promised chastisements will be inflicted on the opponents during the lifetime of the Holy Prophet. The fact is that the prophethood of Prophet Muhammad will last till the Day of Judgment and the Quran promises punishment for all those who oppose and belittle the Quran. So, it is not possible for all the chastisements to come during the Prophet’s lifetime. Historical testimony exists that many of the Prophet’s opponents were punished during his life. The statement that Allah is Witness to what they do means that in every period Allah sees those who oppose the Prophet and He punishes them as He considers appropriate.

10-47 And for every nation there is a messenger. So when their messenger comes, the matter is decided between them with justice, and they are not wronged. 

وَلِكُلِّ أُمَّةٍۢ رَّسُولٌۭ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ (۴۷)

10-47a: Every nation has a messenger: This is that magnificent truth that no religion before Islam has taught. As the Holy Prophet was sent for the entire world, the whole world became one nation under the same arbitrator. The coming of a messenger now to any people is the coming of the Holy Prophet’s teachings. Any nation to whom the teaching of the Holy Prophet reaches comes within the ambit of those for whom the truth of this verse is fulfilled. By بَيْنَهُم is meant the Holy Prophet on the one hand and his opponents on the other and the matter will be decided between them with justice, that is the opponents will be punished. The question in the next verse refers to this where the disbelievers ask when will the punishment come. The demand of the disbelievers in the Quran: مَتَىٰ هَـٰذَا ٱلْوَعْدُ (When will this promise be fulfilled) مَتَىٰ هَـٰذَا الفتح is generally about the worldly punishment.

10-48 And they say: When will this promise be fulfilled, if you are truthful?

وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ (۴۸)

10-49 Say: I control not for myself any harm, or any benefit, except what Allah pleases. Every nation has a term. When their term comes, they cannot put it off an hour, nor can they bring it before (its time).^a

قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّۭا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ (۴۹)

10-49a: When the question is asked when will the punishment come, the Holly Prophet is directed to say that he has no authority to punish them and he controls neither benefit nor harm even for himself. Statements of this type that occur repeatedly in the Quran not only stop the Prophet’s followers from hyperbole but also conveys to them not to get people to accept the truth by tempting them with benefit or harm. They should invite people to the truth for the sake of the truth.

The lesson imparted in the statement every nation has a fixed term is that just as humans are born and die, similarly nations take birth and die and for every nation there is a fixed term, the duration of which is known only to God. When a nation’s time expires, it is rolled up and confined to the pages of history. Therefore, nations should not take pride in their power just as humans should not take pride in their power. 

10-50 Say: Do you see if His chastisement overtakes you by night or by day? What then is there of it that the guilty would hasten?^a

قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَـٰتًا أَوْ نَهَارًۭا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ (۵۰)

10-50a: Debauchery and heedlessness invites punishment: Heedless people spend their nights in pursuing carnal pleasures and forget God. During the day, they are so busy with their employment and business that they are far removed from God. This is what is indicated in the statement that chastisement may overtake them by night or day. It is stated at the end of the verse that when they are going to be punished anyways what is the need to hasten the punishment.

10-51 And when it comes to pass, will you believe in it? What! now! and you hastened it on.

أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓ ۚ ءَآلْـَٔـٰنَ وَقَدْ كُنتُم بِهِۦ تَسْتَعْجِلُونَ (۵۱)

10-52 Then will it be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned.

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا۟ ذُوقُوا۟ عَذَابَ ٱلْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنتُمْ تَكْسِبُونَ (۵۲)

10-53 And they ask thee: Is that true? Say: Aye, by my Lord! it is surely the Truth, and you will not escape.^a

وَيَسْتَنۢبِـُٔونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِى وَرَبِّىٓ إِنَّهُۥ لَحَقٌّۭ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ (۵۳)

10-53a: إِى – It is a word of response and attestation. It means نَعَم and translates as yes, certainly, surely. It is commonly used with an oath. The question here is about the chastisement whether it will actually come. When a nation is drunk with power, it never considers that there is a time of reckoning for it when its power will be destroyed. The repeated question on this point manifests this reality. 

10-31 Say: Who gives you sustenance from the heaven and the earth, or who controls the hearing and the sight, and who brings forth the living from the dead, and brings forth the dead from the living? And who regulates the affair? They will say: Allah. Say then: Will you not then guard against evil?^a

قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ أَمَّن يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَمَن يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَمَن يُدَبِّرُ ٱلْأَمْرَ ۚ فَسَيَقُولُونَ ٱللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ (۳۱)

10-31a: يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ – The meaning is: Who is the Creator who brought these powers into being and who is the guardian of their security (R).

Polytheists confess there is One God: It is stated in the last section that in adversity, it is human nature to turn to God and to forget false deities. This is then used to draw attention to the perilous time when one would have to face the consequences of one’s deeds, and even their made-up deities will reject them. The same subject is continued. Attention is drawn to the Oneness of God and that an idol worshipper’s nature spontaneously gives testimony to God’s Unity and he has to admit that certain works can only be attributed to God. These works include the giving of sustenance from heaven and the earth, where heavenly sustenance is revelation, and the earthly sustenance is the grant of physical resources. Alternatively, heavenly sustenance is rainwater that comes from above and earthly sustenance is the herbage that grows on earth from this water. Similarly, who controls hearing and seeing, that is human powers, of which hearing and seeing are a prime example. Then mention is made of bringing forth living from the dead and vice versa and this could be physical, or the reference may be to the rise and fall of nations. To summarize, all these affairs are in the control of Allah and He runs the affairs of th world as He wishes. One who worships Jesus, or a tree or a stone admits that that all the described affairs pertain to Allah. Hence how can the other deities be deserving of worship. This is further clarified in the next verse.

10-32 Such then is Allah, your true Lord. And what is there after the truth but error? How then are you turned away!

فَذَٰلِكُمُ ٱللَّهُ رَبُّكُمُ ٱلْحَقُّ ۖ فَمَاذَا بَعْدَ ٱلْحَقِّ إِلَّا ٱلضَّلَـٰلُ ۖ فَأَنَّىٰ تُصْرَفُونَ (۳۲)

10-33 Thus does the word of thy Lord prove true against those who transgress that they believe not.^a

 كَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ فَسَقُوٓا۟ أَنَّهُمْ لَا يُؤْمِنُونَ (۳۲)

10-33a: فَسَق – It is used in its ordinary sense, that is acting in violation of human nature. There is a reference in the previous verses about human nature and those who act against it also reject the other covenant, that is, revelation or shariah.

10-34 Say: Is there anyone among your associate-gods who produces the first creation, then reproduces it? Say: Allah produces the first creation, then He reproduces it. How are you then turned away!^a

قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۚ قُلِ ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۖ فَأَنَّىٰ تُؤْفَكُونَ (۳۴)

10-34a: Origination of creation and its reproduction: Reproduction can here mean life after death and it is pointed out that no one, including their associate gods has the ability to create or reproduce. The meaning can also be that if in the first instance they cannot create, then how can they have any power regarding the second life which is even more wonderous, full of Allah’s marvels, and is a reality. Another interpretation is that by خَلْق is meant the act by which the creation first came into being and by يُعِيد is meant its reproduction according to a particular rule. An example is that the creation of the first man is بدء (origination) and then the proliferation of the human species by reproduction is according to another rule which is اعادہ (to repeat). The meaning of the verse then is quite clear.

10-35 Say: Is there any of your associate-gods who guides to the Truth? Say: Allah guides to the Truth. Is He then Who guides to the Truth more worthy to be followed, or he who finds not the way unless he is guided? What is the matter with you? How do you judge?^a

 قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَهْدِىٓ إِلَى ٱلْحَقِّ ۚ قُلِ ٱللَّهُ يَهْدِى لِلْحَقِّ ۗ أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ (۳۵)

10-35a: يَهْدِىٓ – In reality it is يَهْتدِى and the meaning of اھتداء is to find guidance. ھَدۡی also means to take away, as in: ھَدَیۡتهٗ الی الطریق یا للطریق or ھدیت العروس الیٰ زوجہا . The meaning of ھدی and اھتدی have been taken here to be merely transfer from one place to another, as stated in: لا یقدران ینتقل عن مکانه (LA) which means that the person does not have the ability to go from one place to another on his own unless some others take him. An example from the Quran where the word is used in the sense of guide is: أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى (or find guidance at the fire) (20:10) where the meaning of هُدًۭى is finding directions for the way (LA). In another place, it is stated:  فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ (then lead them to the way of hell) (37:23). Another Quranic verse is: أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ (gives to everything its creation, then guides (it)) (20:50) where the meaning is to guide so that one progresses within one’s sphere of ability. See Al Fatiha note 1-5.

Helplessness of false deities: The third thing to which attention is drawn (The first is Divine control of all affairs Verse 31, second is Creation, Verse 34) is the giving of guidance. The guidance is not given by any idol or false deity, and it is only Allah who guides. In the statements about false deities: لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰ (he who finds not the way unless guided) (10:35) or عِبَادٌ أَمْثَالُكُمْ ۖ (are slaves like yourself) (7:194) the purport is that humans taken as deities themselves need guidance. Alternatively, in accordance with the other meaning of هدى , the purport is taking them from one place to another, that is they are not able to walk themselves. Another interpretation is that what is meant is the common guidance that is given to living and non-living and to the intelligent and dumb and that the giver of even this basic intelligence is God.

10-36 And most of them follow naught but conjecture. Surely conjecture will not avail aught against the Truth. Truly Allah is Knower of what they do.^a

وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَفْعَلُونَ (۳۶)

10-36a: The worship of deities beside Allah is a conjecture because their worshippers think that perhaps they might receive some benefit from them or that they may be saved from some loss. In contrast to this, truth is a proven reality. It follows that the Quran stops people from following conjectures and calls them to things that are proven true.

10-37 And this Qur’an is not such as could be forged by those besides Allah, but it is a verification of that which is before it and a clear explanation of the Book, there is no doubt in it, from the Lord of the worlds.^a

وَمَا كَانَ هَـٰذَا ٱلْقُرْءَانُ أَن يُفْتَرَىٰ مِن دُونِ ٱللَّهِ وَلَـٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ ٱلْكِتَـٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَـٰلَمِينَ (۳۷)

10-37a: There are two things in particular that are stated in this verse which show that the Quran is not a fabrication. First, it verifies the previous scriptures in that it fulfills the prophecies that were made a thousand years ago in them. These prophecies were not made by the Holy Prophet. Second, it completes the previous scriptures in that the things that were confusing and ambiguous were explained by the Quran, for example the issue of life after death or the issue of the attributes of Allah. Previous scriptures give a very abridged version of these issues. Similarly, previous scriptures did not provide reasoned arguments and proofs for their beliefs. The next verse further strengthens this argument by saying that if the disbelievers still consider the Quran to be a fabrication, then they should bring a single verse like that in the Quran. For this see 2-23a. The mention of the Quran here is from the point of view that it has arguments for the Unity of Allah.

10-38 Or say they: He has forged it? Say: Then bring a chapter like it, and invite whom you can besides Allah, if you are truthful.

 أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ فَأْتُوا۟ بِسُورَةٍۢ مِّثْلِهِۦ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ (۳۸)

10-39 Nay, they reject that, whose knowledge they cannot compass and whose final sequel has not yet come to them. Even thus did those before them reject; then see what was the end of the wrongdoers.^a

بَلْ كَذَّبُوا۟ بِمَا لَمْ يُحِيطُوا۟ بِعِلْمِهِۦ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُۥ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلظَّـٰلِمِينَ (۳۹)

10-39a: يُحِيطُوا۟ بِعِلْمِهِۦ – It is only Allah whose knowledge fully encompasses everything. See 2-255b but man also is granted knowledge of things to the extent that it is acceptable to Allah, as stated in وَلَا يُحِيطُونَ بِشَىْءٍۢ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ (And they encompass nothing of His knowledge except what He pleases) (2:255). The purport here in knowledge they cannot compass is that they do not deliberate because whatever knowledge a person gets is through deliberation.

تَأْوِيلُ – For its meaning see 3-7b. It can mean the actual reality or the final result. The purport here is the final sequel.

Quranic knowledge and the lack of deliberation by those belying the Quran: After asking those who claim that the Quran is a forgery to bring one verse like it, attention is drawn to the knowledge of the Book. They called it a forgery but are quite unaware of its knowledge and have never reflected on the excellence of the topics in it. If they had reflected, the beauty of it would have captured their hearts. It is the height of foolishness to call a thing false without having any knowledge of it. Because the knowledge that they cannot compass includes the sense that it is a reality, the meaning of تَأْوِيلُ here is the final result or sequel. The last words of the verse address the result of belying the Quran, namely كَيْفَ كَانَ عَـٰقِبَةُ ٱلظَّـٰلِمِينَ (what was the end of the wrongdoers). To summarize, if they had deliberated on the knowledge of the Quran, they would not have belied it but since they have belied it, their end would be in accordance with what they have already been informed.

10-40 And of them is he who believes in it, and of them is he who believes not in it. And thy Lord best knows the mischief-makers.

 وَمِنْهُم مَّن يُؤْمِنُ بِهِۦ وَمِنْهُم مَّن لَّا يُؤْمِنُ بِهِۦ ۚ وَرَبُّكَ أَعْلَمُ بِٱلْمُفْسِدِينَ (۴۰)

10-21 And when We make people taste of mercy after an affliction touches them, lo! they devise plans against Our messages. Say: Allah is quicker to plan. Surely Our messengers write down what you plan.^a

وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةًۭ مِّنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌۭ فِىٓ ءَايَاتِنَا ۚ قُلِ ٱللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ (۲۱)

10-21a: By رَحْمَةًۭ (mercy) is meant prosperity, health etcetera. The tasting of mercy is attributed to Allah but afflictions are said to touch them. In another place it is stated: وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (And when I am sick, He heals me) (26:80). Allah desires only mercy for people and His mercy is hidden even in afflictions. However, men instead of valuing their abundance and prosperity, being thankful for it, and inclining towards Allah try to belie His messages. For مَّكْرٌۭ see 3-54a.

10-22 He it is Who makes you travel by land and sea; until, when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice at it, a violent wind overtakes them and the billows surge in on them from all sides, and they deem that they are encompassed about. Then they pray to Allah, being sincere to Him in obedience: If Thou deliver us from this, we will certainly be of the grateful ones^a

هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍۢ طَيِّبَةٍۢ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌۭ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍۢ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (۲۲)

10-22a: عَاصِفٌۭ – When the leaves on the trunk of a plant dry up, fall and crumble into bits, they are called عَاصِفٌۭ, and in the verse: وَٱلْحَبُّ ذُو ٱلْعَصْفِ (And the grain with (its) husk) (55:12) عَصف is the husk which is not eaten (LA) and رِيحٌ عَاصِفٌۭ or عاصِفة is a fierce wind that breaks things into bits (R).

أُحِيطَ بِهِمْ – The meaning of حاط is to guard, protect, take care of (LA) and احتیاط is derived from it, as too is حائط which means a wall because it encloses an area. For اِحاطَة see 2-255b. In أَلَآ إِنَّهُۥ بِكُلِّ شَىْءٍۢ مُّحِيطٌ (He surely encompasses all things) (41:54) the meaning is that He safeguards things from all directions. It is also used in the sense of منع (to prevent, hinder, stop). Another use of the word is in: إِلَّآ أَن يُحَاطَ بِكُمْ (unless you are completely surrounded) (12:66). In أَحَـٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ (his sins beset him on every side) (2:81) there is a fine metaphor describing the reality that when a person sins and does so repeatedly, he gets sucked into committing more serious sins and it becomes well neigh impossible for him to extricate himself from the sinful life. The purport in أُحِيطَ بِهِمْ and in وَأُخْرَىٰ لَمْ تَقْدِرُوا۟ عَلَيْهَا قَدْ أَحَاطَ ٱللَّهُ بِهَا ۚ(And others which you have not yet been able to achieve – Allah has surely encompassed them) (48:21) and in عَذَابَ يَوْمٍۢ مُّحِيطٍۢ (chastisement of an all-encompassing day) (11:84) is احاط بالقدرۃ that is encompassed by His power (R). When a person’s destruction is close at hand, it is said احیط بفلانٍ as in أُحِيطَ بِثَمَرِهِۦ (his fruit was destroyed) (18:42) and ای اصابه ما اھلکه (destruction overtook him) (LA). This is what is meant here, that is destruction has encompassed them.

This verse gives an example of what is stated earlier. In times of distress a person beseeches Allah repeatedly. What is conveyed is that it is inherent in the nature of a person to seek support from Allah but when distress is replaced with ease, a curtain of heedlessness descends on a person’s heart. This verse begins by addressing the reader in the second person with كُنتُمْ (you) but the narration is switched to a third person account with جَرَيْنَ (they). It is only a few who are in distress but the example is meant to convey the message to everyone and so the switch is made from the second person to the third person. The purpose is to draw attention to the remoteness from Allah that comes with ease. 

10-23 But when He delivers them, lo! they are unjustly rebellious in the earth. O men, your rebellion is against yourselves — a provision (only) of this world’s life. Then to Us is your return, so We shall inform you of what you did.

فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۗ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰٓ أَنفُسِكُم ۖ مَّتَـٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ (۲۳)

10-24 The likeness of this world’s life is only as water which We send down from the clouds, then the herbage of the earth, of which men and cattle eat, grows luxuriantly thereby; until when the earth puts on its golden raiment and it becomes adorned, and its people think that they are masters of it, Our command comes to it, by night or by day, so We render it as reaped seed-produce, as though it had not flourished yesterday. Thus do We make clear the messages for a people who reflect.

إِنَّمَا مَثَلُ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلْأَنْعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلْأَرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَـٰدِرُونَ عَلَيْهَآ أَتَىٰهَآ أَمْرُنَا لَيْلًا أَوْ نَهَارًۭا فَجَعَلْنَـٰهَا حَصِيدًۭا كَأَن لَّمْ تَغْنَ بِٱلْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَتَفَكَّرُونَ (۲۴)

10-24a: ٱخْتَلَطَ – خَلۡط is to mix the ingredients of two or more things whether those things are only liquid or only solid or solid and liquid. خَلیط means a partner, neighbor or friend, as in وَإِنَّ كَثِيرًۭا مِّنَ ٱلْخُلَطَآءِ (And surely many partners) (38:24) and اختلاط (to talk nonsense) is derived from it (R). Ibn Abbas has taken the meaning here to be the growth of different vegetations so that they are all mixed together (IJ). It can also mean the extensive growth of one thing so that its various elements become mixed up (RM). In this case it will be for با سبب (on account of, by reason of), that is on account of rain the vegetation grew luxuriantly. The meaning can also be that the vegetation of the earth gets mixed with water because this is how growth takes place by the mixing of the ingredients of the water with the ingredients of the vegetations.

زُخْرُف – زُخْرُف Is spoken of the adornment and the perfect beauty of a thing and the reference here is to the adornment of the earth which it gets by the growth of luxuriant vegetation or for that adornment to reach its perfection. Gold is also called زُخْرُف and زُخْرُفَ ٱلْقَوْلِ (6:112) means gilded speech (LA).

حَصِيد – حَصد means to harvest, reap and that is also the meaning of حصاد as inوَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ ۖ (and pay the due of it on the day of reaping) (6:141). The meaning of حَصِيد here is a reaped field which has been destroyed as it were. In this sense, the word occurs in: مِنْهَا قَآئِمٌۭ وَحَصِيدٌۭ (Of them are some that stand and (others) mown down) (11:100) and in حَبَّ ٱلْحَصِيدِ (the grain that is reaped) (50:9).

تَغْنَ – غنی means not in need of anything, affluent, and the meaning of غنی فی مکان کذا is that he lived in this house for a long time, as if he was not in need of anything besides himself (LA), and the word is used in this sense in كَأَن لَّمْ يَغْنَوْا۟ فِيهَا ۚ(as though they had never dwelled therein) (7:92) (R). What is meant here by لَّمْ تَغْنَ is it had not flourished.

In this example also, the same thing is conveyed as in the previous verse. It is Allah’s blessing which creates the conditions for the adornment of the earth but when people forget Allah because of their ease and become regardless of the power and majesty of Allah and consider themselves as having power over their affairs (انہم قادرون علیھا ) then Allah shows them a second sign of His power so that people may understand that their power is not above all powers but there is another great power who holds the destiny of everything in His hands.

10-25 And Allah invites to the abode of peace, and guides whom He pleases to the right path.^a

وَٱللَّهُ يَدْعُوٓا۟ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۲۵)

10-25a: دَارِ ٱلسَّلَـٰمِ – The meaning of سَلۡم and سَلامَة is to be free from manifest and hidden calamities. The meaning of دَارِ ٱلسَّلَـٰمِ is دارالسلامة (Home of peace) (and for this reason the cry therein is سلاماً سلاماً (Peace, peace)), as in لَهُمْ دَارُ ٱلسَّلَـٰمِ عِندَ رَبِّہِم  (Theirs is the abode of peace with their Lord) (6:127). السلام is also an attribute of Allah, as in ٱلسَّلَـٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ  (Author of Peace, Granter of Security, Guardian over all) (59:23) because He is free from all faults and defects (R).

Compared to the blessings of this world which are mixed with pain and difficulties, Allah calls to a house which is free from pain and difficulties. If a person desires ease and comfort, then Allah too calls to ease and comfort but humans only consider the temporary comfort of this life and create difficulties for themselves for later.

10-26 For those who do good is good (reward) and more (than this). Neither blackness nor ignominy will cover their faces. These are the owners of the Garden; therein they will abide.^a

  لِّلَّذِينَ أَحْسَنُوا۟ ٱلْحُسْنَىٰ وَزِيَادَةٌۭ ۖ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌۭ وَلَا ذِلَّةٌ ۚ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ (۲۶)

10-26a: ٱلْحُسْنَىٰ – For حُسن see 2-283a and the difference between حُسْنَىٰ and حُسن is that the use of حُسن is general whereas حُسْنَىٰ is used only for inventions, innovations, and creations (R). حُسن and حُسْنَىٰ are both verbal nouns, and although the meaning of حُسْنَىٰ is mostly taken to be Garden (جنت ) or المنزلة السنی but Lisan al-Arab states that its real purport is المجازاۃ الحسنی (a good recompense) and Ibn Jarir has a similar interpretation.

زِيَادَةٌۭ – The literal meaning is an increment on a thing, but here since the reference is to the blessings of paradise, the meaning is taken to be seeing Allah which is the greatest blessing of the Garden. Raghib states that the sight of Allah is called زِيَادَہ because this is a thing which is beyond imagination in this world. Ibn Jarir has additional comments about its meaning, as for example an incremental reward, or ten times the reward, or Allah’s protection and pleasure, or the blessings of this world.

يَرْهَقُ – The meaning of رَھِق is, the affair with its its force and vehemence overpowered him, as in سَأُرْهِقُهُۥ صَعُودًا (I will make a distressing punishment overtake him) (74:17) (R).

قَتَرٌۭ – قَتَرۃ is a cloud of dust which is blackish in color like smoke (LA). In addition see 2-236a.

Among the things that happen when one does good by doing good to one’s soul or by doing good to others is that the recompense is good. One does not have to be ashamed, and one does not have to face the despair of failure which reflects a darkness on the face. Ibn Jarir has explained these words as: لا تغشی وجوھہم کابة و لا کسوف حتی تصیر من الحزن کانما علا ھاقتر  (Their faces will never be covered with sorrow, regret, and darkness, so that broken down with sorrow they become as if they have been engulfed by smoke). In contrast to this the result of bad deeds is mentioned in the next verse.

10-27 And those who earn evil, the punishment of an evil is the like thereof, and abasement will cover them — they will have none to protect them from Allah — as if their faces had been covered with slices of the dense darkness of night. These are the companions of the Fire; therein they will abide.

وَٱلَّذِينَ كَسَبُوا۟ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةٍۭ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌۭ ۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍۢ ۖ كَأَنَّمَآ أُغْشِيَتْ وُجُوهُهُمْ قِطَعًۭا مِّنَ ٱلَّيْلِ مُظْلِمًا ۚ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ (۲۷)

10-28 And on the day when We gather them all together, then We shall say to those who associated others (with Allah): Keep where you are, you and your associate-gods. Then We shall separate them one from another, and their associates will say: It was not us that you served.^a

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًۭا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا۟ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ ۚ فَزَيَّلْنَا بَيْنَهُمْ ۖ وَقَالَ شُرَكَآؤُهُم مَّا كُنتُمْ إِيَّانَا تَعْبُدُونَ (۲۸)

10-28a: مَكَانَكُمْ – The verb is omitted. الزموا مکانکم (Stay where you are).

زَيَّلْنَا – زال means a thing moves away from its position and becomes separated. Derived from it are other words such as زوال (decline) etcetera, and the meaning of تَزَيَّلُوا۟ is تفرقو (apart). The form used indicates an excess, that is the separation will be complete (R). So, the meaning of زَيَّلْنَا is فرقنا (We shall separate them).

Three types of gods: What is meant by شُرَكَآؤُكُمْ and شُرَكَآؤُهُم are deities that the disbelievers held to be partners with Allah. Jesus says in the Quran: مَا قُلْتُ لَهُمْ إِلَّا مَآ أَمَرْتَنِى بِهِۦٓ أَنِ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۚ(I said to them naught save as Thou didst command me: Serve Allah, my Lord and your Lord) (5:117). It is narrated that Allah will say to the angels: أَهَـٰٓؤُلَآءِ إِيَّاكُمْ كَانُوا۟ يَعْبُدُونَ (Did these worship you?) (34:40). It is stated here that those they associate with Allah will say that they did not worship them and Allah will separate the worshipped and the worshippers. In other places, it is stated: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ (Surely you and what you worship besides Allah are fuel of hell) (21:98); لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ مَّا وَرَدُوهَا ۖ(Had these been gods, they would not have come to it (21:99). It follows that in these two places, the kinds of deities mentioned are different. One kind of deities are those that consist of pious men of God and angels who have been taken as deities. These verses are for such deities. In other places where the mention is of those worshipped being put in hell, the purport is those people who elevate themselves and get others to accept them as gods. The third kind taken as deities consists of stones, trees, wind etcetera but they are not mentioned in both the places because the gathering together on the Day of Judgment will only be of the humans and not of inanimate things and plants.

10-29 So Allah suffices as a witness between us and you that we were quite unaware of your serving (us).

فَكَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ عِبَادَتِكُمْ لَغَـٰفِلِينَ (۲۹)

10-30 There will every soul become acquainted with what it sent before, and they will be brought back to Allah, their true Patron, and that which they devised will escape from them.^a

هُنَالِكَ تَبْلُوا۟ كُلُّ نَفْسٍۢ مَّآ أَسْلَفَتْ ۚ وَرُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ (۳۰)

10-30a: ٱلْحَقِّ – It is one of the attributes of Allah. See 2-42a.

تَبْلُوا – It is in the sense of getting the news. See 2-124a.

When the time comes to be punished for evil deeds, all props fall, and the reality is revealed to a person. This experiment can be conducted here as well. Every wrongdoer must bear the burden of his wrongdoing himself. Those who supported them in the wrongdoings separate themselves when it comes time for punishment. In the first part of this section, it is stated that in difficulties human nature only bows before Allah and one forgets other false deities. Compared to these small afflictions, the last verse of this section draws attention to that great calamity which will be revealed to the wrongdoers because of their evil deeds. The full realization will take place then that deities besides Allah are of no use and those taken for deities will refute that they were worshipped. 

10-11 And if Allah were to hasten for men the (consequences of) evil, as they would hasten on the good, their doom would certainly have been decreed for them. But We leave those alone, who have no hope of meeting with Us, in their inordinacy, blindly wandering on.^a

وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ (۱۱)

10-11a: اجل – Literally it means a predetermined period and it also means death because with it the period of a person’s life in this world comes to an end (R). Since the mention here is of a nation, the meaning is the destruction of the nation.

Prohibition to ask for evil: When the disbelievers were warned of punishment because of their wickedness, their reply was to question why the calamity does not come, and they repeatedly asked: متی ھذالوعد (When will this promise come?) and متی ھذالفتح and in one place it is stated: ٱللَّهُمَّ إِن كَانَ هَـٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةًۭ مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍۢ (O Allah if this is indeed the truth from Thee, then rain down on us stones from heaven or inflict on us a painful chastisement) (8:32). They asked repeatedly to be punished and Allah’s response in this verse is that He is not hasty in sending afflictions and sufferings although man, in his stupidity, wants to hasten it just as he likes to hasten good. The disbelievers certainly desired to hasten on the chastisement but the condition of the Muslims today is that on small disagreements they ask that calamities befall their kith and kin.  Sometimes when parents are unhappy with their children, they ask for their death and if someone has a disagreement with his brother, he maledicts him. Allah desires that people should ask for His Mercy and not desire difficulties and afflictions for themselves.

10-12 And when affliction touches a man, he calls on Us, whether lying on his side or sitting or standing; but, when We remove his affliction from him, he passes on as though he had never called on Us on account of an affliction that touched him. Thus is what they do, made fair-seeming to the extravagant.

وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًۭا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّۢ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ (۱۲)

10-12a: It is conveyed in this verse that disbelievers ask for affliction but when calamities afflict them, they call upon God. It is also stated that Allah sends calamities so that man may reform himself, but man tends to forget and returns to wrongdoing.

10-13 And certainly We destroyed generations before you when they did wrong, and their messengers came to them with clear arguments, yet they would not believe. Thus do We recompense the guilty people.

 وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ (۱۳)

10-14 Then We made you rulers in the land after them, so that We might see how you act.

ثُمَّ جَعَلْنَـٰكُمْ خَلَـٰٓئِفَ فِى ٱلْأَرْضِ مِنۢ بَعْدِهِمْ لِنَنظُرَ كَيْفَ تَعْمَلُونَ (۱۴)

10-15 And when Our clear messages are recited to them, those who have no hope of meeting with Us say: Bring a Qur’an other than this or change it. Say: It is not for me to change it of my own accord. I follow naught but what is revealed to me. Indeed I fear, if I disobey my Lord, the chastisement of a grievous day.

وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَاتُنَا بَيِّنَـٰتٍۢ ۙ قَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا ٱئْتِ بِقُرْءَانٍ غَيْرِ هَـٰذَآ أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِىٓ أَنْ أُبَدِّلَهُۥ مِن تِلْقَآئِ نَفْسِىٓ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۖ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍۢ (۱۵)

10-15a: نشأۃ ثانیة is the second life in which every action will be requited. One should keep this in mind when undertaking any action because there will be a reckoning for it. This is not acceptable to those who worship this life and do not want to elevate themselves above their human desires. This is the reason why they say that this Quran, which lays so much emphasis on the next life, is unacceptable. They want the Holy Prophet to act just as their soothsayers who explained things of the next world in accordance with their wishes. Further, they desired that he should not interfere with their eating, drinking, lustful ways, love of the world, and not criticize their idol worshipping ways. The reply given is exquisite. The Holy Prophet is told to say that he himself only follows what is revealed and if this was something he had made, why would he act according to it. This also goes to show that the Holy Prophet followed every command of the Quran and did not follow anything else except what was revealed to him. Hence even in giving the details of the shariah he only followed the Divine revelation.

10-16 Say: If Allah had desired, I would not have recited it to you, nor would He have made it known to you. I have lived among you a lifetime before it. Do you not then understand?^a

قُل لَّوْ شَآءَ ٱللَّهُ مَا تَلَوْتُهُۥ عَلَيْكُمْ وَلَآ أَدْرَىٰكُم بِهِۦ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًۭا مِّن قَبْلِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ (۱۶)

10-16a: أَدْرَىٰكُم – The meaning of دَرَیۡتُ is I obtained knowledge of it, and the meaning of اَدۡرَیۡتُه is I gave him knowledge of it اَدۡراہ به اَعَلمَه (LA). Examples are: لَا تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًۭا (Thou knowest not that Allah may after that bring about an event) (65:1); وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌۭ لَّكُمْ (And I know not if this may be a trial for you) (21:111); وَمَآ أَدْرَىٰكَ (And what will make thee comprehend) (77:14); وَمَا يُدْرِيكَ (And what will make thee comprehend) (33:63). Derived from the same root is مداراۃ which means a good disposition and gentle.

Truthfulness and trustworthiness of the Holy Prophet recognized: The purport here is that Allah desires to take the disbelievers out from depravity and to exalt them in this life and the next. It is for this reason that He has revealed the Quran. The statement I have lived among you a lifetime before it is in response to the demand of the disbelievers to bring a Quran other than this or to change it. The purport is that the Holy Prophet does not fabricate and the Holy Prophet’s life of forty years which he had spent in Makkah before receiving the revelations is presented as testimony. His truthfulness, honesty and trustworthiness were recognized by his compatriots and never challenged. He showed such an example of truthfulness and righteousness for forty years that the people of Arabia bestowed on him the title of Al-Amin (The Trustworthy). How is it possible for a person who for such a long time has never spoken a lie, to start spewing out such a great falsehood against Allah. This would require him to spin lies day and night and attribute them to Allah, not once, not twice but over and over again for years on end. This testimony for the Arabs who were familiar with the Holy Prophet’s morals and habits was such that it had a great impact on their heart. A hadith in Bukhari narrates that when the Roman Emperor Heraclius enquired about the Holy Prophet from Abu Sufyan who at the time was an ardent opponent of the Holy Prophet and asked him: ھل کنتم تتھمونه بالکذب قبل ان یقول ما قال (Did you ever accuse him of lying before he made this claim?) Abu Sufyan admitted that no such charge was ever made. Heraclius reasoned from this that it is not possible to tell lies about Allah by a person who is so righteous that he never speaks a lie in his dealing with the people. Similarly, Abu Jaffar advanced this testimony in the court of Najashi, the Ethiopian Emperor and the Quraish delegation could not rebut it and admitted: نعرف صدقه و نسبه وامانته (We recognize his (Holy Prophet’s) honesty, noble birth and trustworthiness). Many right natured persons when they came to meet the Holy Prophet would look at his countenance and cry out: لیس بوجه رجل کذاب  (This is not the face of a liar). This subject is further expanded in the next verse where it is stated: فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا (Who is then more unjust than he who forges a lie against Allah) (10:17). A person who does not lie to people how can he be guilty of fabricating lies against Allah. The mention here is not about the excellence of the Quran.

10-17 Who is then more unjust than he who forges a lie against Allah or gives the lie to His messages? Surely the guilty never succeed.^a

فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَـٰتِهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْمُجْرِمُونَ (۱۷)

10-17a: The prophecy that a liar and a fabricator of falsehood cannot succeed and its fulfilment: Right from the time of his Makkan life the Holy Prophet faced great difficulties. People were not willing to listen to what he was saying. A few people who believed were either facing great hardships or had dispersed but the Holy Prophet’s conviction about his truth, righteousness and the perfect attributes of Allah was so strong that he made the claim that out of the two groups, that is the Holy Prophet on one side and his opponents who called him a fibber on the other, the group that is unjust and a wrongdoer will not succeed because the unjust do not succeed. He said that if he has fabricated a lie against Allah, then there is no one more unjust than him, but if it is his opponents who are calling the words of Allah as lies, then there is none more unjust than them. These words uttered at a time of complete helplessness proved true. Despite the severe opposition of the disbelievers, no earthly power could stop the inexorable march of truth and justice, and all opposition was swept away. Allah showed the Arabs the opposite scenario as well when Musailamah and Aswad who falsely claimed to be prophets and fabricated a lie against Allah met a sorry end. 

10-18 And they serve besides Allah that which can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Would you inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him)!^a

وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَـٰٓؤُلَآءِ شُفَعَـٰٓؤُنَا عِندَ ٱللَّهِ ۚ قُلْ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعْلَمُ فِى ٱلسَّمَـٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ (۱۸)

10-18a: The idol worshippers of Arabia considered their idols as intercessors with Allah. Their claim was that they could not directly reach Allah and the idols are a means of reaching Him. In exactly the same way, many Muslims consider Pirs as their intercessors and think that they are not worthy of standing in the presence of Allah or to supplicate to Him and their Pirs will be their intercessors. The common tenet of Hinduism is very superficial, but their philosophical doctrine is very similar. They consider God to have transmigrated into their idols and so they focus their attention on the idols. They say that the real purpose is not to worship the idols but to worship God. They contend that they cannot focus their attention on a noncorporeal, spiritual entity and hence the idols are placed in the front for spiritual concentration. This is exactly what the idol worshippers of Arabia used to say as well: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ (We serve them only that they may bring us nearer to Allah) (39:3).To those who profess belief in Allah but present such reasoning, it is stated whether they know certain things that Allah is not aware of. Allah has not told any prophet as part of His teachings to make someone else an intercessor and to worship him. On the contrary, Divine revelation has always stated that a person should walk on the path that Allah has informed to achieve a position of nearness to Allah. It is conveyed in لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ (neither harm them nor profit them) that when the idols cannot benefit them in this world, how can they benefit them in the presence of Allah. The Christians too have accepted Jesus as such an intercessor.

10-19 And (all) people are but a single nation, then they disagree. And had not a word already gone forth from thy Lord, the matter would have certainly been decided between them in respect of that wherein they disagree.

وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةًۭ وَٰحِدَةًۭ فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ (۱۹)

10-19a: The permanent law of opposing the truth: For وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةًۭ وَٰحِدَةًۭ see 2-213a. The purport is that those who oppose the Holy Prophet are like those who opposed the previous prophets. They too opposed the truth just as the Holy Prophet’s detractors are opposing the truth. For this meaning of اختلاف see 2-186a. The purport of كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ (a word already gone forth from thy Lord) is that a time has been fixed for their punishment. They want to hasten it but it will come at its proper time. This is the subject of this section. Quite apart from this, Allah’s mercy outstrips his anger as stated in سبقت رحمتی غضبی .

10-20 And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah, so wait; surely I too with you am of those who wait.^a

وَيَقُولُونَ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌۭ مِّن رَّبِّهِۦ ۖ فَقُلْ إِنَّمَا ٱلْغَيْبُ لِلَّهِ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ (۲۰)

10-20a: اٰيَةٌۭ – The indication in ءَايَةٌ is to the destruction of the opponents, and their asking for a sign is to try the Almighty. Hence the reply is given that the sign will definitely come, and they should wait just as the Holy Prophet is waiting. However, it cannot be said on what date and at which time it will come because only Allah knows all the details of the future.