Author: sftwr2020

11-36 And it was revealed to Noah: None of thy people will believe except those who have already believed, so grieve not at what they do:^a

وَأُوحِىَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ ءَامَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَفْعَلُونَ (۳۶)

11-36a: تَبْتَئِسْ – Its root is بؤس or بأس which means distress and loathsome. تَبْتَئِسْ means لا تَلۡتَزِمُ البؤس و لا تحزن بؤس  (Do not feel obligated and do not grieve) (R).

Noah was grieved at the hardheartedness of his nation, as is the case with all prophets. The Quran testifies this about the Holy Prophet by stating: لَعَلَّكَ بَـٰخِعٌۭ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ (Perhaps thou wilt kill thyself with grief because they believe not) (26:3). In this situation, Allah states that this nation is now fit to be destroyed. Noah’s prayer: رَّبِّ لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَـٰفِرِينَ دَيَّارًا  (My Lord leave not of the disbelievers any dweller on the land) (71:26) seems to have been made after receiving the revelation in this verse.

11-37 And make the ark under Our eyes and Our revelation, and speak not to Me on behalf of those who are unjust. Surely they will be drowned.^a

وَٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَـٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ ۚ إِنَّهُم مُّغْرَقُونَ (۳۷)

11-37a: بِأَعْيُنِنَا – عَیۡن is eyes, but someone who guards or protects another is also called عَیۡن . The meaning of فلانٌ بِعَیۡنِیۡ is I protect and look after him, and the meaning of the saying عین اللّٰه عَلیك is may you stay in the protection and patronage of Allah. In another place, it is stated تَجْرِى بِأَعْيُنِنَا (Floating on, before Our eyes) (54:14), that is the boat sailed under God’s protection. It is stated about Moses: وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ (and that thou mayest be brought up before My eyes) (20:39).

تُخَـٰطِبْنِى – خَطۡب and مُخاطَبَة is the back and forth in a conversation (R) and مُخاطَبَة with Allah is to intercede with Allah after being told that a nation is going to be destroyed.

Because Allah’s decree was that this nation be destroyed by a flood, Noah was aforetime ordered to build a boat. This boat was made in accordance with Divine revelation. God’s protection is mentioned because there were many opponents and so assurance is given that they will not be able to cause any harm.

11-38 And he began to make the ark. And whenever the chiefs of his people passed by him, they laughed at him. He said: If you laugh at us, surely we, too, laugh at you as you laugh (at us).^a

وَيَصْنَعُ ٱلْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌۭ مِّن قَوْمِهِۦ سَخِرُوا۟ مِنْهُ ۚ قَالَ إِن تَسْخَرُوا۟ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ (۳۸)

11-38a: نَسْخَرُ مِنكُمْ – The purport is not that Noah or the believers actually laughed at the disbelievers because mockery does not befit a believer. This is only mentioned as a match to their action, just as in: جَزَٰٓؤُا۟ سَيِّئَةٍۢ سَيِّئَةٌۭ مِّثْلُهَا (the recompense of evil is punishment like it) (42:40). Kashaf has taken its meaning to be ignorant because the real cause of mockery is ignorance. So, the real cause of the laughter is taken and what is meant is that you laugh at us because of your ignorance but we consider you ignorant because you are unaware of the reality.

11-39 So you shall know who it is on whom will come a chastisement which will disgrace him, and on whom a lasting chastisement will fall.

فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌۭ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌۭ مُّقِيمٌ (۳۹)

11-40 At length when Our command came and water gushed forth from the valley, We said: Carry in it two of all things, a pair, and thine own family — except those against whom the word has already gone forth — and those who believe. And there believed not with him but a few.^a

حَتَّىٰٓ إِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ قُلْنَا ٱحْمِلْ فِيهَا مِن كُلٍّۢ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ وَمَنْ ءَامَنَ ۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٌۭ (۴۰)

11-40a: فَارَ – Its meaning is جاش (get agitated, seethe, boil, to surge). فَارَ is used to describe situations such as when the pot begins to boil, when a person flies into a rage, when the aroma of perfume spreads in the air,  when the water gushes out of a spring (فار الماء من العین). فوارۃ is the head of a spring from where the water gushes out, that is منبع الماء . A tank that stores water is also called فوارۃ.

تنور – Some have called it an Arabicized word from Persian while others have given its root as نورٌ or نار . One meaning of تنور is quite common and used in Urdu as well, namely the oven where bread is baked. A second meaning given in Taj Al-Arus is وجه الارض (surface of the earth) and this meaning can be traced back to Ali and Ibn Abbas. It is then stated that کلُّ مَفۡجَرِ ماءٍ تَنُّورٌ (Every place from which water sprouts forth is called تنور ) and a valley in which water collects ( محفل ماء الوادی ) is also called تنور . According to Qatadah an elevated and fertile land is called تنور. Another meaning of فَارَ ٱلتَّنُّورُ narrated by Ali is the break of dawn and a statement by Harvi is cited that this is a famous spring (T).

The mention here is of the well-known deluge that is known as Noah’s flood. It is commonly believed that it started by water sprouting out of a تنور (oven) but the Quran has described this in another place as: فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍۢ مُّنْهَمِرٍۢ (Then We opened the gates of heaven with water pouring down) (54:11), that is it rained heavily. Similarly, when the time comes to stop the storm, it is stated:  يَـٰسَمَآءُ أَقْلِعِى (O cloud, clear away) (11:44) which shows that the deluge started as the result of heavy rain and the mention in the verse: O earth swallow thy water is a reference to the common phenomenon that the water is ultimately absorbed in the ground and the surface dries.

What is meant by فَارَ ٱلتَّنُّورُ (water gushed forth): The use of the word تنور has led to the incorrect understanding that the water first sprouted out of the تنور . The dictionary meaning of تنور has been explained above. Out of the various explanations mentioned by Ibn Jarir, the first one is by Ibn Abbas who states that the meaning of تنور is وجه الارض  (surface of the earth) and Noah was commanded اذق رایت الماء علی وجہ الارض فارکت and Ibn Abbas adds: العوب تسمی وجه الارض تنور الارض . Next he mentions the explanation by Ali that by فَارَ ٱلتَّنُّورُ is meant تنویر الصبح , that is the morning light. The third explanation is by Qatadah who states that what is meant is elevated and fertile land and the fourth explanation is that the water came out of an oven for baking bread. Ibn Kathir states that when Allah’s decree was issued, it rained heavily and incessantly. Neither did the clouds part nor did the rain stop. He quotes the verse فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍۢ مُّنْهَمِرٍۢ (Then We opened the gates of heaven with water pouring down) (54:11) and then he copies the explanation of فَارَ ٱلتَّنُّورُ by Ibn Abbas and states: صادت الارض عیوناتفور حتیّٰ فار الماء من التنانیر  (the whole earth was flooded with water until the water even started coming out of the ovens. So, what can be gleaned from the Quran is that abundant rain caused a deluge which washed away all the habitations of Noah’s nation. It can also be deduced that there were hills near their dwellings as is apparent from سَـَٔاوِىٓ إِلَىٰ جَبَلٍۢ (I will betake myself for refuge to a mountain) (11:43) and the runoff of the water from the mountains increased the strength of the torrents in the valley.

What did Noah take on the boat: The statement carry in it two of all things does not mean that Noah was required to travel the whole world collecting pairs of each kind of animal. Further it would not have been possible for a person to overpower all of Allah’s creatures. To overcome this objection, some have said that Allah revealed to a pair of each one of His creations to make a beeline to Noah and gather around him for embarking on the ark. One wonders why the revelation reached just one pair and not to the other members of the species. Then the gathering of so many wild beasts, birds and trees before the storm is a miracle that should surely have convinced Noah’s opponents of his genuineness and made them into believers. These stories are unnecessary, made-up and for which there is no testimony. By carry all things is meant everything necessary for Noah. This is analogous to calling the Torah: تَفْصِيلَ كُلِّ شَىْءٍۢ (a distinct explanation of all things) (12:111) the purport is explanation of all things necessary at the time. Similarly when it is stated about a queen that  أُوتِيَتْ مِن كُلِّ شَىْءٍۢ (she has been given of everything) (27:23), the meaning is not everything in the world but everything that is necessary for her. This is the case here as well. In a pair, each one is the زَوْجَ (spouse) of the other. Hence by زَوْجَيْنِ is meant a male and female and further explanation of this is given in the word ٱثْنَيْنِ (a pair). Some have expanded the interpretation of كُلٍّۢ (all), and under the impression that this flood covered the whole world have included as passengers on the ark, not only animals and birds, but also a pair of every species of trees. On top of this, the commentators have made up all kinds of stories. For example, when the mice began to gnaw the ropes of the boat, Noah supplicated, and the sneeze of a lion created the cats. Similarly, when the refuse began to pile up, the sneeze of the elephant created the pigs, and to protect against the lion, Allah caused the lion to have a fever. Many such stories have been made up which have no reality and include the story where the devil managed to board the ark by grabbing on to the tail of the donkey. The Quran and the hadith are free from such absurdities.

Noah’s flood did not encompass the whole world: These absurdities were made up because the Bible version was assumed correct that the flood encompassed the whole world. The Quran, however, is clear that the flood came specifically for the nation of Noah, and it does not state anywhere that Noah was sent as a messenger for the whole world. The Quran states repeatedly that he was sent for his nation, and that only the disbelievers were drowned. It is stated earlier أَنَّهُۥ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ ءَامَنَ (None of thy people will believe except those who have already believed) (11:36) and the mention here is only of Noah’s nation and not of the whole world. The word الارض is generic and can be spoken for a part of the earth or for a country. Noah’s nation was not spread over the whole world but was confined to a particular part of the world, and further it was not possible for one person in those days to roam around the whole world. When the Holy Prophet was ordained by Allah as a messenger for the whole world, his teachings were slowly spread to all parts of the world by his followers. If it was possible for a single person to traverse the world and his rejectors all over the world to be destroyed, then this should have been decreed for the Holy Prophet and not for Noah who was ordained only for one nation. This is another area where the Quranic narration has corrected the Biblical account.

11-41 And he said: Embark in it, in the name of Allah be its sailing and its anchoring. Surely my Lord is Forgiving, Merciful.^a

  وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌۭ رَّحِيمٌۭ (۴۱)

11-41a: مَجْرٖے – The یا is pronounced in a passive tone and read as مجرے and its root is جَرۡی which means to race by hurriedly like flowing water, as in جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ (Gardens wherein flow rivers) (3:195) and   فِيهَا عَيْنٌۭ جَارِيَ (Therein is a fountain flowing) (88:12). It is also spoken about a boat setting sail (R). Sailing and anchoring being in Allah’s name means that it is by His assistance, or His power, or His command and permission.

11-42 And it moved on with them amid waves like mountains. And Noah called out to his son, and he was aloof: O my son, embark with us and be not with the disbelievers.^a

وَهِىَ تَجْرِى بِهِمْ فِى مَوْجٍۢ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُۥ وَكَانَ فِى مَعْزِلٍۢ يَـٰبُنَىَّ ٱرْكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلْكَـٰفِرِينَ (۴۲)

11-42a: معزل – The meaning of عَزۡل is to separate and the purport of كَانَ فِى مَعْزِلٍۢ is that he was separate from Noah, that is he was not of the believers. Noah wanted him to become a believer even at this stage or the meaning can be that he was distant from the ark.^a 

11-43 He said: I will betake myself for refuge to a mountain that will save me from the water. He said: There is none safe today from Allah’s command, but he on whom He has mercy. And a wave intervened between them, so he was among the drowned.

قَالَ سَـَٔاوِىٓ إِلَىٰ جَبَلٍۢ يَعْصِمُنِى مِنَ ٱلْمَآءِ ۚ قَالَ لَا عَاصِمَ ٱلْيَوْمَ مِنْ أَمْرِ ٱللَّهِ إِلَّا مَن رَّحِمَ ۚ وَحَالَ بَيْنَهُمَا ٱلْمَوْجُ فَكَانَ مِنَ ٱلْمُغْرَقِينَ (۴۳)

11-44 And it was said: O earth, swallow thy water, and O cloud, clear away. And the water was made to abate, and the affair was decided, and it rested on the Judi, and it was said: Away with the iniquitous people!^a

وَقِيلَ يَـٰٓأَرْضُ ٱبْلَعِى مَآءَكِ وَيَـٰسَمَآءُ أَقْلِعِى وَغِيضَ ٱلْمَآءُ وَقُضِىَ ٱلْأَمْرُ وَٱسْتَوَتْ عَلَى ٱلْجُودِىِّ ۖ وَقِيلَ بُعْدًۭا لِّلْقَوْمِ ٱلظَّـٰلِمِينَ (۴۴)

11-44a: ٱبْلَعِى – The meaning of بَلِع is جَرَع that is to swallow water little by little or one gulp at a time (LA). This word is used here because the water is also slowly absorbed in the ground.

أَقْلِعِى – قَلَع means to take out by its roots and اَقۡلَعَ means to quit, cease, discontinue and اَقۡلَعَ السحاب means the clouds stopped raining (LA).

غِيضَ – The meaning of غاض is نَقَص which means that a thing decreased or somebody decreased it, as in: تَغِيضُ ٱلْأَرْحَامُ (that of which the wombs fall short of completion) (13:8), that is the womb spoils it or renders the condition like the earth that has swallowed the water.

جُودِىِّ – قیل ھو اسم جَبَلٍ بین الموصِلِ و الجزرۃ و ھو فی الاصل منسوب الی الجود (It is said that it is the name of a mountain that is between Mosul and Jazera and in reality it is attributed to جُود or forgiveness).

When the dwellings had been destroyed, the rain ceased, and the earth absorbed the water and the boat landed on Judi. Some narrations in Ibn Jarir state that شمخت الجبال و تواضع which has been understood to mean that the other mountains were proud, but Judi was humble. The real meaning of شمخ is to tower or be high and وضع means low, and the purport clearly appears to be that the other mountains were high and not under water while Judi was a lower submerged mountain on which the boat came to rest as the water subsided.

11-45 And Noah cried to his Lord and said: My Lord, surely my son is of my family, and Thy promise is true, and Thou art the Justest of the judges.

وَنَادَىٰ نُوحٌۭ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبْنِى مِنْ أَهْلِى وَإِنَّ وَعْدَكَ ٱلْحَقُّ وَأَنتَ أَحْكَمُ ٱلْحَـٰكِمِينَ (۴۵)

11-46 He said: O Noah, he is not of thy family; he is (an embodiment of) unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I admonish thee lest thou be of the ignorant.^a

قَالَ يَـٰنُوحُ إِنَّهُۥ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُۥ عَمَلٌ غَيْرُ صَـٰلِحٍۢ ۖ فَلَا تَسْـَٔلْنِ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۖ إِنِّىٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلْجَـٰهِلِينَ (۴۶)

11-46a: إِنَّهُۥ عَمَلٌ غَيْرُ صَـٰلِحٍۢ  (he is (an embodiment of) unrighteous conduct) – The personal pronoun in إِنَّهُۥ does not stand for the questioner but for the son and the purport is ذو عمل that is he is not righteous or that he does evil things. This is analogous with وَلَـٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ (but righteous is the one who believes) (2:177) where the purport is not righteousness but righteous. See 2:177a.

Noah’s son not from his family: Some commentators have interpreted this verse literally and assumed that Noah’s son was not his real son but his wife’s son from a previous marriage. This may or may not be correct, but that is not the purport here. The real purport is that there was a Divine promise to save Noah’s family. So, in keeping with the literal meaning, Noah enquired that the son was included in his family with respect to relationship and why was he not saved in accordance with the promise. Allah states that to be included in the family of a righteous person, it is not sufficient to have ties of relationship, but inclusion also depends upon actions. Because the son’s actions are unrighteous and he does evil deeds, so he is not included in the family.

The purport of the statement ask not of which you have no knowledge is that one should supplicate for such affairs about which one has knowledge that its attainment is correct and in accordance with Divine wisdom. If a woman supplicates that she should become a man, then such a prayer is futile. Prayers for a disbeliever to believe or for his protection can be made only up to the time that there is a chance for him to believe. If such a person dies in a state of disbelief, then such a prayer is futile. Hence Allah has stopped one from making such supplications.

11-47 He said: My Lord, I seek refuge in Thee from asking of Thee that of which I have no knowledge. And unless Thou forgive me and have mercy on me, I shall be of the losers.

 قَالَ رَبِّ إِنِّىٓ أَعُوذُ بِكَ أَنْ أَسْـَٔلَكَ مَا لَيْسَ لِى بِهِۦ عِلْمٌۭ ۖ وَإِلَّا تَغْفِرْ لِى وَتَرْحَمْنِىٓ أَكُن مِّنَ ٱلْخَـٰسِرِينَ (۴۷)

11-48 It was said: O Noah, descend with peace from Us and blessing on thee and on nations (springing) from those with thee. And there are nations whom We afford provisions, then a painful punishment from Us afflicts them.^a

قِيلَ يَـٰنُوحُ ٱهْبِطْ بِسَلَـٰمٍۢ مِّنَّا وَبَرَكَـٰتٍ عَلَيْكَ وَعَلَىٰٓ أُمَمٍۢ مِّمَّن مَّعَكَ ۚ وَأُمَمٌۭ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌۭ (۴۸)

11-48a: أُمَمٍۢ مِّمَّن مَّعَكَ – It means nations that will be formed from the offspring of the people with Noah. This shows that the companions of Noah became progenitors of nations. In أُمَمٌۭ سَنُمَتِّعُهُمْ (there are nations) the indication seems to be to other nations that existed in the world at that time, or it could be the nations to spring from those with Noah.

11-49 These are announcements relating to the unseen which We reveal to thee; thou didst not know them —(neither) thou nor thy people — before this. So be patient. Surely, the (good) end is for the dutiful.

تِلْكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهَآ إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا ۖ فَٱصْبِرْ ۖ إِنَّ ٱلْعَـٰقِبَةَ لِلْمُتَّقِينَ (۴۹)

11-49a: In the last section too the subject at the end is turned to the enemies of the Holy Prophet and this is the case here as well. It is conveyed that the narration of Noah and his enemies is by way of a prophecy for the Holy Prophet and his enemies. This is the أَنۢبَآءِ ٱلْغَيْبِ (announcement relating to the unseen) that is mentioned here as is apparent from فَٱصْبِرْ ۖ إِنَّ ٱلْعَـٰقِبَةَ لِلْمُتَّقِينَ (Surely, the good end is for the dutiful).  

11-25 And certainly We sent Noah to his people: Surely I am a plain warner to you,

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ إِنِّى لَكُمْ نَذِيرٌۭ مُّبِينٌ (۲۵)

11-26 To serve none but Allah. Verily I fear for you the chastisement of a painful day.

أَن لَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۖ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍۢ (۲۶)

11-27 But the chiefs of his people who disbelieved said: We see thee not but a mortal like us, and we see not that any follow thee but those who are the meanest of us at first thought. Nor do we see in you any superiority over us; nay, we deem you liars.^a

فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَرًۭا مِّثْلَنَا وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ ٱلرَّأْىِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍۭ بَلْ نَظُنُّكُمْ كَـٰذِبِينَ (۲۷)

11-27a: أَرَاذِل – It is the plural of اَرۡذَل . رَذۡل and رَذِیل and  اَرۡذَلmeans a low, vile, despicable person and is also used for a thing that is worthless or rejected (LA), as in: وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ (and of you is he who is brought back to the worst part of life) (16:70) and وَٱتَّبَعَكَ ٱلْأَرْذَلُونَ (and the meanest follow thee) (26:111).

بَادِىَ ٱلرَّأْىِ – بَدَا means to manifest itself and بَدَء means to begin, start, commence. بَادِىَ can be a derivative from either بَدَء or بَادِىَ because hamzah gets changed to یا . In the first instance, the meaning of بَادِىَ ٱلرَّأْىِ will be a casual glance and in the second instance, the meaning will be at first glance. The meaning in both cases is the same which is that those who follow Noah have not acted with deep consideration and thinking.

The first objection made against the prophets is that he is a human like other men and is dependent on eating drinking and other human needs. It is only a human who can be a guide for other humans and anyone who does not have human needs cannot be a guide for humans. If education alone would have been sufficient for the guidance of humans and there was no need of a role model, then certainly it could have been that this education may have been conveyed to humans through an angel or some other mechanism without the intermediation of a human. However, just as education is necessary, so is a role model, and without a role model education is futile. The role model for a human can only be a human. Hence this objection against the prophets arises from a lack of comprehension. 

The second objection is that the followers of a prophet initially are the poor people. The rich who are intoxicated by their wealth and power are least likely to turn to Allah. It is they who are referred to here as أَرَاذِل (the meanest). Thus, they consider wealth and worldly titles as the gauge for nobility and eminence, and those who labor to earn enough to eat appear to them as mean whether they are washermen, barbers, or laborers. In fact, in the eyes of Allah, hard work and labor is the touchstone of human dignity. In some narrations it is stated that those who were with Noah were barbers and cobblers. Jesus by profession was a carpenter. His disciples were fishermen and washermen. This is Allah’s rule that he takes small people to heights of greatness when they follow the teachings of prophets and makes lowly their disobedient arrogant opponents.

Holy Prophet and diligence: The world has not appreciated the value of labor and hard work. Quran has greatly emphasized these traits and the Holy Prophet is a practical example of this behavior. He performed all kinds of tasks including carrying loaded baskets, wielding a pickaxe, milking the goats, mending his clothes, shoes etcetera. He performed these tasks with his own hands so that the world may know that all kinds of honest labor and hard work is commendable. Those people who have ignored this worthy rule have been punished by the birth of Bolshevism.

The third objection is that the prophet and his followers have no eminence or superiority over the objectors. By this they mean worldly eminence and status, although real eminence is that which is born out of high morals and spirituality and which the world can see and acknowledge. Those claimants of civilization who consider Asian men as inferior and lowly, bow their heads before an Asian who was a carpenter by profession and they have gone so far as to deify him. This shows that the real power in the world is that of morality and spirituality.

11-28 He said: O my people, see you if I have with me clear proof from my Lord, and He has granted me mercy from Himself and it has been made obscure to you. Can we compel you to (accept) it while you are averse to it?^a

قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَءَاتَىٰنِى رَحْمَةًۭ مِّنْ عِندِهِۦ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَـٰرِهُونَ (۲۸)

11-28a: عُمِّيَتْ – It is a combination of the loss of عِمّی which is the physical eyesight and of بصیرت which is insight, discernment, perception and sagacity. There are multiple instances of the use of the derivatives of these two words in the Quran. جَآءَهُ ٱلْأَعْمَىٰ (the blind man came to him) (80:2); here the use is in the first sense, that is the man had physically lost his sight. صُمٌّۢ بُكْمٌ عُمْىٌۭ (Deaf, dumb and blind) (2:18) and فَعَمُوا۟ وَصَمُّوا۟ (so they became blind and deaf) is the use of the word in the second sense or as an allegory, that is they were not physically blind but could not discern. Both the meanings are put together in: لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ (it is not the eyes that are blind, but blind are the hearts) (22:46). The meaning of عَمِیَ علیه is the matter became doubtful or suspect or that he is اعمٰی (blind) with respect to the matter. This is the sense in which the word is used here. عماء also means cloud and ignorance.

Allah being in the state of عماء: There is a hadith according to which the Holy Prophet was asked: Where was our Lord before He created the heaven and earth? The Holy Prophet replied: عماءٍ تَحتَهٗ عَماءٌ و فَوۡقهٗ عَماءٌ , so this is an indication of a state which is not within human comprehension, and humans cannot have knowledge of it (R).

نلزم – لُزُوم – It mean for a thing to stay for a long period of time (as if it will get attached to the other thing), as in فَسَوْفَ يَكُونُ لِزَامًۢا  (so the punishment will come) (25:77), that is, it will become necessary or will adhere to them. Another example is: وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ (and made them keep the word of observance of duty) (48:26).

In the beginning of this surah, a comparison is made between those seeking this world and those seeking the truth. The former make the life of this world and its provisions their goal while the latter are following the clear guidance of their Lord. This same comparison is now given from the life of prophets, and it is shown that the thing which is a clear testament for a prophet and his followers appears obscure and doubtful to their opponents because their hearts are covered by all kinds of veils of the love for provisions of this world. Because of the rust on their hearts, they cannot see this light which is visible to a person with a pure heart. The mirror of their nature becomes cloudy while the mirror of the nature of a believer is clear.

11-29 And, O my people, I ask you not for wealth (in return) for it. My reward is only with Allah, and I am not going to drive away those who believe. Surely they will meet their Lord, but I see you a people who are ignorant.^a

وَيَـٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓا۟ ۚ إِنَّهُم مُّلَـٰقُوا۟ رَبِّهِمْ وَلَـٰكِنِّىٓ أَرَىٰكُمْ قَوْمًۭا تَجْهَلُونَ (۲۹)

11-29a: There are some common traits among all the prophets. They do not care at all for the life of this world and its fineries, and they seek no reward for their hard work in serving their nation or humanity at large. Another of their outstanding qualities is that they are a perfect role model of sacrifice and selflessness for people. They spend whatever wealth they have in the service of God’s creation, and they have no worry at all about earning wealth. This example is seen at its best in the life of the Holy Prophet and the fact is that in the narration of all prophets the real purpose is to draw attention to the high status of the Holy Prophet from whom the addresses can enlighten themselves. It is true that this is the example of all prophets, namely that they desire no wealth, nor do they have any attachment with materialists and owners of wealth and properties. Their relationship is with those who value character and spirituality. Hence it is stated that those who are about to meet their Lord, that is those who consider the purpose and goal of their life is to prepare to meet their Lord instead of going after wealth and this world, are the ones who deserve to stay in the company of the prophet. How can the prophet turn them away in favor of the worldly people.

11-30 And, O my people, who will help me against Allah, if I drive them away? Will you not then mind?

وَيَـٰقَوْمِ مَن يَنصُرُنِى مِنَ ٱللَّهِ إِن طَرَدتُّهُمْ ۚ أَفَلَا تَذَكَّرُونَ (۳۰)

11-31 And I say not to you that I have the treasures of Allah; and I know not the unseen; nor do I say that I am an angel. Nor do I say about those whom your eyes scorn that Allah will not grant them (any) good — Allah knows best what is in their souls — for then indeed I should be of the wrongdoers.^a

  وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌۭ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ  ۖ إِنِّىٓ إِذًۭا لَّمِنَ ٱلظَّـٰلِمِينَ (۳۱)

11-31a: تَزْدَرِىٓ – Its root is زری and the meaning of زَرَیۡتُ علیہ is I disparaged him. اِزۡدِراء is باب افتعال (a principle of conjugation of Arabic grammar) where its تا is replaced by دال . The meaning of تَزْدَرِىٓ أَعْيُنُكُمْ is that your eyes blamed them or looked upon them as low or that they appear low to you.

The call of the prophet is above the greed for wealth and rank: These things are narrated so that a person may not accept this teaching under the notion of worldly greed. A prophet does not have in his control wealth and other treasures so that he can enrich his disciples, nor does he claim to know the future so that he can save them from some misfortune, nor does he claim to be an angel so that he is free from human needs. However, because Allah rewards people according to the condition of their hearts, the prophet is hopeful of a good end for the downtrodden and lowly, who are considered by the worldly people as lowly and worthless just because they do not have much in the way of wealth and social status.

11-32 They said: O Noah, indeed thou hast disputed with us and prolonged dispute with us, so bring upon us that which thou threatenest us with, if thou art truthful.

قَالُوا۟ يَـٰنُوحُ قَدْ جَـٰدَلْتَنَا فَأَكْثَرْتَ جِدَٰلَنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ (۳۲)

11-33 He said: Only Allah will bring it on you, if He please, and you will not escape:

قَالَ إِنَّمَا يَأْتِيكُم بِهِ ٱللَّهُ إِن شَآءَ وَمَآ أَنتُم بِمُعْجِزِينَ (۳۳)

11-34 And my advice will not profit you, if I intend to give you good advice, if Allah intends to destroy you. He is your Lord; and to Him you will be brought back.^a

وَلَا يَنفَعُكُمْ نُصْحِىٓ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ (۳۴)

11-34a: يُغْوِيَكُمْ – See 7:16a. A person’s well wishing cannot be of any use to another when the other person has drifted far away pursuing the wrong path and Allah brands him as wayward and passes a decree of punishment. Allah passes this decree only when he sees that a person is not going to reform himself under any circumstance.

11-35 Or say they: He has forged it? Say: If I have forged it, on me is my guilt; and I am free of that of which you are guilty.^a

أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَعَلَىَّ إِجْرَامِى وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تُجْرِمُونَ (۳۵)

11-35a: إِجْرَامِ – جَرۡم means قَطۡع  (cut down) and is spoken for cutting down of a tree. شجرۃ جریمة is a tree that has been cut down. The meaning of اَجۡرَمَ is حانَ جرامُه that is, it is time to cut it. جُرۡم means sin (LA). Giving regard to the essence of the meaning, it appears that جُرۡم is that sin that cuts off, that is it is such a great sin that it causes severance of ties with Allah. This is the reason that إِجْرَامِ and مجرم are words that are used in the Quran for cardinal sins. With reference to the present verse, the meaning of إِجْرَامِى is the sin of making false imputations against Allah, and by تُجْرِمُونَ is meant the sins of the opponents of truth for actions they took to destroy the truth.

The addressee in this verse has been changed and the mention is of the Holy Prophet’s opponents.

11-9 And if We make man taste mercy from Us, then withdraw it from him, he is surely despairing, ungrateful.

وَلَئِنْ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةًۭ ثُمَّ نَزَعْنَـٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌۭ كَفُورٌۭ (۹)

11-10 And if We make him taste a favour after distress has afflicted him, he says: The evils are gone away from me. Certainly he is exultant, boastful,^a

وَلَئِنْ أَذَقْنَـٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌۭ فَخُورٌ (۱۰)

11-10a: فَرِحٌۭ  – فَرَح is happiness from a short-lived pleasure, that is it is a short burst of joy that dissipates quickly, and that is why it is mostly associated with physical pleasures, as in: وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ (nor exult in that which He has given you) (57:23), وَفَرِحُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا (And they rejoice in this world’s life) (13:26), and فَرِحُوا۟ بِمَا عِندَهُم مِّنَ ٱلْعِلْمِ (they exulted in what they had with them of knowledge) (40:83). The meaning of فَرِح is one who derives happiness in this way. There are only two situations where such happiness is allowed: فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ (in that they should rejoice) (10:58), and وَيَوْمَئِذٍۢ يَفْرَحُ ٱلْمُؤْمِنُونَ (And on that day the believers will rejoice) (30:4). There are two other senses in which فرح is used. One of these is as بَطَر became happy beyond all bounds and swelled with pride, the other is as اَشِرَ that is boasted (LA). For فخور see 4-36b.

Physical pleasure and afflictions: Mention is made of a shallow man of the world. In the first verse, it is stated that if after ease there is some distress, he totally despairs and is ungrateful even for his previous state of ease. If there is ease after affliction, he cannot contain his joy and he boasts, struts and prides himself over others. What is conveyed here is that neither should one despair of the mercy and blessings of Allah as a result of being inflicted with trials and tribulations nor should one exult at their departure. Thus, worldly goods and ease should be considered as temporary and not the real purpose of life. In the next verse, it is revealed that the real thing in human character is patience, and the purpose of life is fulfilled by doing good deeds. Mention is made of those who do good deeds and how they contrast with those who seek the world. 

11-11 Except those who are patient and do good. For them is forgiveness and a great reward.

إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ (۱۱)

11-12 Then, may it be that thou wilt give up part of what is revealed to thee and thy breast will be straitened by it, because they say: Why has not a treasure been sent down for him or an angel come with him? Thou art only a warner. And Allah is in charge of all things.^a

    فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ ۚ إِنَّمَآ أَنتَ نَذِيرٌۭ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌ (۱۲)

11-12a: لَعَلَّكَ تَارِكٌۢ – لعلّ which normally means perhaps or maybe does not stand here for progress but for remoteness, that is, it is impossible that you will do this. In other words, you cannot do this. It is a peculiar use of the word لعلّ . Razi says: you say of a person when you intend to show his remoteness from a thing, “ لَعَلَّكَ (Maybe) you have the power to do such a thing” (Rz). Another view is that it is a rhetorical question with an implied negative. Some have taken the purport to be ترجّی , that is wish or expectation, and have said that this ترجّی is for other people who are addressed, meaning that the disbelievers want or desire that the Holy Prophet may leave out some part of the propagation (RM).

ضَآئِقٌۢ بِهِۦ صَدْرُكَ – See 9-118a. The purport here is to become grief stricken because grief also straitens the breast.

كَنزٌ – It is to accumulate wealth and to safeguard it, as in: وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ (And those who hoard up gold and silver). The meaning of اسم is huge wealth or a treasure (R).

The religious imagination of worldly people is limited to this world and hence they say that if a prophet or moral reformer comes, he should bring a treasure with him although the purpose of his coming is that people should not make the provisions of this world their beloved. So, he comes to reduce the love for wealth. Muslims of today also wish for a reformer who would provide them with worldly goods. The second demand is that he should be accompanied by an angel. In other words, they want to see spirituality in a material form as well. Angels did descend on the Holy Prophet, but one needs different kinds of eyes to see them. These objections grieved the Holy Prophet and so it is stated that there is no cause to grieve because these objections are not going to make him renounce any part of the revelation.

11-13 Or, say they: He has forged it. Say: Then bring ten forged chapters like it, and call upon whom you can besides Allah, if you are truthful.^a

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا۟ بِعَشْرِ سُوَرٍۢ مِّثْلِهِۦ مُفْتَرَيَـٰتٍۢ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ (۱۳)

11-13a: Quran is not forged by humans: Here the challenge is to bring ten chapters that are like the verses of The Quran. This shows that this surah was revealed before Surah Yunus because in Surah Yunus the demand is reduced to just one chapter. Prior to Surah Hud, the challenge in Surah Bani Israel was to bring a book that would be the like of the Quran.

11-14 But if they answer you not, then know that it is revealed by Allah’s knowledge, and that there is no God but He. Will you then submit?^a

فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَـٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ (۱۴)

11-14a: The meaning is that those whom you call to help turn you down or do not reply, that is are unable to being ten chapters the like of the Quran. This should make them understand that a work like this is beyond the ability of humans. The term أُنزِلَ بِعِلْمِ ٱللَّه (revealed by Allah’s knowledge) shows that the subjects covered in the Quran are so comprehensive and based on such knowledge that it cannot be part of the human knowledge set. So, the real contest is not just in the fluency of the language but to bring chapters that contain the same kind of knowledge as in the Quran.

11-15 Whoever desires this world’s life and its finery — We repay them their deeds therein, and they are not made to suffer loss in it.

مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَـٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ (۱۵)

11-16 These are they for whom there is nothing but Fire in the Hereafter. And what they work therein is fruitless and their deeds are vain.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَيْسَ لَهُمْ فِى ٱلْـَٔاخِرَةِ إِلَّا ٱلنَّارُ ۖ وَحَبِطَ مَا صَنَعُوا۟ فِيهَا وَبَـٰطِلٌۭ مَّا كَانُوا۟ يَعْمَلُونَ (۱۶)

11-16a: Such is Allah’s law that whatever path a person chooses to follow, he is able to achieve something in it. Those who make this world the purpose of their life are able to get quite a lot of worldly goods but in the final outcome and in the Hereafter, these things do not help at all. The consequence of excessive greed for the world is fire. Such actions are useless and produce no result. This also shows what is meant by حبط اعمال (deeds that are in vain or actions that produce no result). All efforts designed to enhance the ease of this world will be of no use in the next world. This is the حبط  (being in vain) of those actions.

11-17 Is he then (like these) who has with him clear proof from his Lord, and a witness from Him recites it, and before it (is) the Book of Moses, a guide and a mercy? These believe in it. And whoever of the parties disbelieves in it, the Fire is his promised place. So be not in doubt about it. Surely it is the truth from thy Lord, but most men believe not.^a

أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِۦ وَيَتْلُوهُ شَاهِدٌۭ مِّنْهُ وَمِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًۭا وَرَحْمَةً ۚ أُو۟لَـٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۚ وَمَن يَكْفُرْ بِهِۦ مِنَ ٱلْأَحْزَابِ فَٱلنَّارُ مَوْعِدُهُۥ ۚ فَلَا تَكُ فِى مِرْيَةٍۢ مِّنْهُ ۚ إِنَّهُ ٱلْحَقُّ مِن رَّبِّكَ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ (۱۷)

11-17a: يَتْلُوهُ – تلی means followed him or acted. See Notes 2-44a and 2-121a. This is the sense in which the word is used here یَقۡتدَی به و یعمَلُ  (R).

أَحْزَابِ – It is the plural of حِزۡب and it means a party or group that is strict and intense (R). Examples of the use of حِزۡب in the Quran are: حِزْبُ ٱلشَّيْطَـٰنِ ۚ (devil’s party) (58:19); حِزْبُ ٱللَّهِ ۚ (Allah’s party) (58:22); أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًۭا (which of the two parties was best able to calculate the time for which they remained) (18:12); رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ (when the believers saw the allies) (33:22).

بَيِّنَةٍۢ is the Quran: In contrast with the seeker of the world and its finery, another party is mentioned whose objective in life is very elevated. أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِ (Is he then who has clear proof from his Lord) is a generic statement and stands for the believer and بَيِّنَةٍۢ مِّن رَّبِّهِ is the Quran, which in another place has been referred to as بَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ (clear proofs of the guidance) (2:185), and it is just called ٱلْبَيِّنَة in Sural Al Bayyinah حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ (till clear evidence came to them) (98:1) and ٱلْبَيِّنَة can mean either the Holy Prophet or the Quran. The revelation of every prophet is بَيِّنَة or evidence in his favor as is mentioned further on in this surah in the narration of Noah, Salih etcetera. 

شَاهِدٌۭ مِّنْهُ (witness from Him) is the Holy Prophet who read the Quran and showed the people how to act on it by acting on it himself. شَاهِد and شھید can only be prophets who are sent by Allah.

يَتْلُوهُ can be interpreted in two ways, namely he recites the Quran or he acts on the Quran. The second meaning is preferable because the purpose here is to tell the believer that he has in his hands not just one بَيِّنَة , that is the Quran or light but there is also a perfect role model for him. This role model, by following the بَيِّنَة (the Quran), has clearly demonstrated the path to be followed, and this motivates the believer to act accordingly. There is a stark comparison between the one who seeks the world and derives his strength from worldly wealth and its beauty and the seeker of truth. It is to show this comparison that the last verse of this section states: مَثَلُ ٱلْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ ۚ (The likeness of the two parties is as the blind and the deaf, and the seer and the hearer).

The statement: مِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًۭا وَرَحْمَةً (before it is the Book of Moses, a guide and a mercy) is to show that before the Quran, it was the Book of Moses that was followed and it was a blessing. The purpose of this statement is to convey that from time immemorial it is a tradition of Allah to reveal Books in this manner and to make the prophets be the role model for their Book and practices contained therein so that people may not consider this world as the aim and goal of life. This is the reason why all the prophets whose narrations follow address their people and tell them that they are on a بَيِّنَة (Book)from their Lord and a reflection of His blessing.  The revelation of every prophet is a بَيِّنَة in his favor. There is also another purpose in this statement, namely that this بَيِّنَة (that is the Quran) is so clear that the Book of Moses and previous scriptures give testimony to it.

11-18 And who is more unjust than he who forges a lie against Allah? These will be brought before their Lord, and the witnesses will say: These are they who lied against their Lord. Now surely the curse of Allah is on the wrongdoers,^a

وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَـٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَـٰدُ هَـٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ (۱۸)

11-18a: This shows that those who forge a lie against Allah are the enemies of the truth. By أَشْهَـٰدُ is meant prophets, as is stated elsewhere: فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍۢ (But how will it be when We gring from every people a witness) (4:41). Their forgery is of two types. First, they stop people from the path of truth and second, they try to create crookedness in the faith, as is made obvious by the next verse.

11-19 Who hinder (men) from the path of Allah and desire to make it crooked. And they are disbelievers in the Hereafter.

ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًۭا وَهُم بِٱلْـَٔاخِرَةِ هُمْ كَـٰفِرُونَ (۱۹)

11-20 These will not escape in the earth, nor have they guardians besides Allah. The chastisement will be doubled for them. They could not bear to hear, and they did not see.^a

أُو۟لَـٰٓئِكَ لَمْ يَكُونُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ۘ يُضَـٰعَفُ لَهُمُ ٱلْعَذَابُ ۚ مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ وَمَا كَانُوا۟ يُبْصِرُونَ (۲۰)

11-20a: مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ (They could not bear to hear) – Ibn Abbas narrates its meaning as that the disbelievers could not bear to hear the truth, nor could they bear to see it in a way that would have benefitted them. So they could not find guidance because they remained busy in their disbelief (IJ). It is obvious that when one remains busy day and night in opposing the truth, he loses the ability to listen to the reasonableness in it, and this is what is meant here.

11-21 These are they who have lost their souls, and that which they forged is gone from them.

أُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ (۲۱)

11-22 Truly in the Hereafter they are the greatest losers.

لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْأَخْسَرُونَ (۲۲)

11-23 Surely those who believe and do good and humble themselves before their Lord, these are the owners of the Garden; therein they will abide.^a

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَخْبَتُوٓا۟ إِلَىٰ رَبِّهِمْ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ (۲۳)

11-23a: أَخْبَتُوٓا۟ – Low and soft land is called خَبۡت. Hence the meaning of اِخۡبات is to adopt humility and politeness, and مُخۡبِت is a person who is polite or humble, as in بَشِّرِ ٱلْمُخْبِتِينَ (give good news to the humble) (22:34) (R).

11-24 The likeness of the two parties is as the blind and the deaf, and the seer and the hearer. Are they equal in condition? Will you not then mind?

مَثَلُ ٱلْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ (۲۴)

11-24a: Comparison of a man who seeks the world with one who seeks the truth: There is a clear comparison here between a worldly man who considers this world as the objective of life with a person who has understood the real purpose and aim of life. A worldly person’s likeness is that of a blind and dumb person because such a person is blind to the real purpose of life while the likeness of the seeker of truth is that of a person who sees and hears. 

11-1 I, Allah, am the Seer. A Book, whose verses are characterized by wisdom, then they are made plain, from One Wise, Aware:^a

الٓر ۚ كِتَـٰبٌ أُحْكِمَتْ ءَايَـٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ (۱)

11-1a: أُحْكِمَتْ – One of the meanings of اَحۡکَمَ and حَکَمَ is مَنَعَهٗ عن الفَسادِ (saved it from corruption) and so one of the interpretations here is that the verses are safeguarded from falsity. The meaning of اَحۡکَم الامر is اَتۡقَنَهٗ (strengthened, solidified it) and the meaning of اَحۡکَمۡتهٗ التجارِب is that the life experiences made him wise, that is one having wisdom (LA). It appears that it is in the sense of the last meaning that the word اُحۡکِم is used here because corresponding to أُحْكِمَتْ ءَايَـٰتُهُ (characterized by wisdom) is Allah’s attribute of حَكِيمٍ (Wise) and corresponding to فُصِّلَتْ  (plain) is Allah’s attribute of خَبِيرٍ (Aware).

Necessary knowledge imparted in Quranic rules and derived doctrines: In the first verse of the last chapter the Quran is referred to as ٱلْكِتَـٰبِ ٱلْحَكِيمِ (a Book full of wisdom) but in the first verse of this chapter, this is further supplemented by ثُمَّ فُصِّلَتْ (then they are made plain) possibly to indicate that the same subject in the last chapter is expanded with more details in this chapter. The real purport in the use of the word احکام is that the entire Quran is full of wisdom and its foundation rests on knowledge, and at the same time, all the necessary details are present in it. There is no aspect of human need which is not discussed in it. As stated elsewhere: تِبْيَـٰنًۭا لِّكُلِّ شَىْءٍۢ (explaining all things) (16:89), which means that its rules are perfect and complete, as too are the doctrines derived from it.

11-2 That you should serve none but Allah. Surely I am to you from Him a warner and a giver of good news.

أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۚ إِنَّنِى لَكُم مِّنْهُ نَذِيرٌۭ وَبَشِيرٌۭ (۲)

11-3 And ask forgiveness of your Lord, then turn to Him. He will provide you with a goodly provision to an appointed term, and will bestow His grace on every one endowed with grace. And if you turn away, I fear for you the chastisement of a great day.

وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى وَيُؤْتِ كُلَّ ذِى فَضْلٍۢ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍۢ كَبِيرٍ (۳)

11-3a: In the first part of the verse, it is stated that a person who asks forgiveness and turns to God does not have to give up this world and in fact gets the good things of this life. In the second part of the verse by ذِى فَضْلٍۢ is meant one who does good deeds abundantly and the personal pronoun in فَضْلَهُ either refers to Allah and the meaning is that Allah gives him out of His grace or it refers to the doer of the good and the meaning is his good works, that is the reward for his good work.

11-4 To Allah is your return, and He is Possessor of power over all things.

إِلَى ٱللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ (۴)

11-5 Now surely they cover up their breasts to conceal (their enmity) from Him. Now surely, when they put their garments as a covering, He knows what they hide and what they make public. Surely He is Knower of what is in the breasts.^a

أَلَآ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا۟ مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ (۵)

11-5a: يَثْنُونَ – The meaning of ثنَی الشئَ is to to double one part over the other or to fold. Another meaning is to twist or turn. The meaning of يَثْنُونَ صدورھم is to show their love and it also means to conceal malice in their breast (LA). Mujahid has interpreted its meaning as suspicion and enmity (IJ), or the purport is eschewing the truth because when a person takes a thing, his chest is pointing towards the front and the one who eschews a thing turns his back to it (RM).

يَسْتَخْفُوا۟ مِنْهُ – The personal pronoun in it stands for Allah and the purport is that they want to hide from Allah their enmity with truth.

يَسْتَغْشُونَ ثِيَابَهُمْ – It means to wrap the clothes, and the meaning is either that they wrap their clothes over their ears, that is they eschew hearing the truth or it is a metaphor for running away just as شَمَّرَ ذیۡلاً and القیٰ ثَوۡبَهٗ are also metaphors for running away (R), as in: وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ (And whenever I call to them that Thou mayest forgive them, they thrust their fingers in their ears and cover themselves with their garments) (71:7). These are the two possible meanings here. The interpretation made by some people that they wrap themselves at the time of sleeping (RM) is not applicable here, or the meaning could be simply that they hide themselves.

11-6 And there is no animal in the earth but on Allah is the sustenance of it, and He knows its resting-place and its depository. All is in a clear record.

وَمَا مِن دَآبَّةٍۢ فِى ٱلْأَرْضِ إِلَّا عَلَى ٱللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّۭ فِى كِتَـٰبٍۢ مُّبِينٍۢ (۶)

11-6a: For the meaning of دَآبَّةٍۢ see 2-164a, and for the meaning of مُسْتَقَرّ and مُسْتَوْدَعَ see 6-98a.

The meaning of on Allah is the sustenance of it is that Allah has created all kinds of things for sustenance. The meaning is not that a person should not have any concern for his livelihood or sustenance. The purport of this verse is like verse 11:3, that is that by turning to Allah one is not deprived of worldly goods. One can earn sustenance having any kind of moral condition and sustenance does not cease just because a person turns good. This revelation is taking place when the disbelievers were subjecting Muslims to all kinds of cruelty and a little before this revelation, they had besieged the Muslims in Sheeb Abi Talib and prevented any provisions from reaching them. In the previous verse, the enmity of the disbelievers is mentioned, and so in this verse the Muslims are comforted that the disbelievers cannot seize the sustenance from them. This verse certainly does not mean that one should just sit at home with the hope that sustenance will be delivered. To interpret it as such is erroneous. Every animal ventures forth in search of their sustenance from the ants to the birds. Allah of course has created provisions for them and also for humans. The reference here is to دَآبَّةٍۢ that is for animates. The difference between animate and inanimate objects, like vegetation, is that animates have to find their sustenance from the things created by Allah because Allah has enabled them to move around while vegetation etcetera finds its sustenance in the place where they are. There is an indication in the statement at the end of the verse that He knows its resting place and its depository to the two lives which is further elucidated in the next verse.

11-7 And He it is Who created the heavens and the earth in six periods; and His Throne of Power is ever on water that He might manifest (the good qualities in) you, whoever of you is best in deeds. And if thou sayest, You shall surely be raised up after death, those who disbelieve say: This is nothing but clear deceit.

وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ (۷)

11-7a: For the creation of heaven and earth in six periods see 7-54a. Ibn Jarir has narrated from Dahak and Kaab that the period referenced in this verse was of a thousand years but the reality is, as mentioned in the referenced note, that the six periods are actually six conditions and only Allah knows the duration that passed between one stage and the next.

وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ – For the meaning of عرش see 7-54b. Commentators have taken this to mean that prior to creation, Allah’s Throne of Power was on water. A hadith in Muslim states: کان اللّٰه تعالیٰ و لم یکن معه شئ و کان عرشه علی الماء and in its interpretation Ibn al Kamal writes that by عرش is meant Allah’s Self-Subsistence and مَآءِ indicates the attribute of Living (RM). As far as عرش is concerned, it has been shown with authentic arguments in 7-54b that, just as by کرسی is meant knowledge, by عرش is meant Divine power. So, what is meant by عرش or the enforcement of Divine power being on water? In another place in the Quran, it is stated: وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ (We made from water everything living) (21:30). In the previous verse, there is a mention of دَآبَّةٍۢ (animals). So, an ordered system requires that a mention of the creation of heavens and earth also have a mention of the creation of animals. So, from this an indication is made of human life and it is stated لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا (He might manifest (the good qualities in) you, whoever of you is best in deeds). Some commentators have taken this to ordain: وخلقکم لیبلوکم that is, the purpose of your creation is to manifest which of you does good actions. So, the indication in وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ is to the start of human life. It is now established in the scientific community that life began from water. The real purport here is to show that He who created life by such a fine mechanism will raise you again after death. Why then is there so much amazement at the disclosure that there will be a second life that the disbelievers say this is clear deceit. Here it is not some enchantment that is called سِحْرٌۭ مُّبِينٌۭ but it is the statement that people will be raised after death which is called سِحْرٌۭ مُّبِينٌۭ, by which is meant that this is clear deceit because how can it be so.

11-8 And if We delay for them the chastisement for a stated period, they will certainly say: What prevents it? Now surely on the day when it will come to them, it will not be averted from them, and that which they scoffed at will beset them.^a

وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍۢ مَّعْدُودَةٍۢ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ (۸)

11-8a: أُمَّةٍۢ – See 2-128a for its meaning. Apart from the meaning mentioned therein, this word is used in several other senses as well and one of its meanings is time (LA). Thus, it is the period of existence of a nation or group (IJ). This is the meaning here. Some commentators have taken أُمَّةٍۢ مَّعْدُودَةٍۢ  to be a group of people, that is the chastisement is postponed from one group until another group takes its place but such transference of punishment is against the laws of Allah.

By chastisement here is clearly meant the chastisement of this world. Some have stated it to be the chastisement of the disbelievers at the battle of Badr but the purport is all that befell the disbelievers.

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)