Author: sftwr2020

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

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

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

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

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

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

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

هُوَ يُحْىِۦ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ (۵۶)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ (۴۸)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the name of Allah the Beneficent the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

10-1 I, Allah, am the Seer.^a These are the verses of the Book, full of wisdom.^b

الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْحَكِيمِ (۱)

10-1a: الٓر – For initial letter of some Quranic surahs called مقطعات see 2-1a. This particular set of initial characters appears at the start of four other surahs besides this one, that is Hud, Yusuf, Ibrahim and Al Hijr. Between these four surahs is surah Al Rad which begins with المّرٰ . The subject matter of these six surahs is similar and they were revealed about the same period. These letters stand for انا اللّٰه اریٰ (I Allah am the Seer) as narrated by Ibn Abbas (IJ). The purpose of bringing Allah’s attribute of Seeing is that He sees a person’s actions and will reward him accordingly.

10-1b: ٱلْحَكِيمِ – Here the attribute of the Book is حکمة and for the meaning of الحکیم see 2-32a, 2-129a and 2-251a. The Quran is called حکیم because it is full of wisdom. Some, however, have taken حکیم to mean محکم and both the interpretations are correct because it is also محکم that is clear and inconvertible and is very beneficial for the mediator or arbitrator. حُکۡم is broader in significance than حِکمة . Every حِکمة is حُکۡم but every حُکۡم is not حِکمة because حُکۡم is just the name for deciding that a particular thing is like this and not like that and حِکمة is to determine the truth with the use of knowledge and intelligence (R). 

Here the Quran is called ٱلْكِتَـٰبِ ٱلْحَكِيمِ (Book full of wisdom), and elsewhere it is called وَٱلْقُرْءَانِ ٱلْحَكِيمِ (By the Quran, full of wisdom) (36:2). In another place, it is referred to as حِكْمَةٌۢ بَـٰلِغَةٌ (Consummate wisdom) (54:5). In many places the Book and wisdom are mentioned in juxtaposition as in يُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ (teaches them the Book and Wisdom) (62:2); وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ (And remember that which is recited in your houses of the messages of Allah and the Wisdom) (33:34). Both the structures, that is wisdom as an adjective of the noun Book and the Book and Wisdom as two separate nouns, are correct. This whole Book is full of wisdom and there is wisdom in everything that it states. Thus, whatever is in it is the truth and is in accordance with knowledge and rationality. Then some of the finer points of wisdom were revealed by the understanding of the Holy Prophet and that too is Wisdom. In calling the Quran حکیم there is a subtle indication that the foundation of this religion is based on wisdom and rationality and that it is a science whose laws and rules are in accord with the intellect and knowledge. Thus, religion is not the name of a few disjointed ideas as was the thinking of the people in the past.

10-2 Is it a wonder to the people that We have revealed to a man from among themselves: Warn the people and give good news to those who believe that for them is advancement in excellence with their Lord? The disbelievers say: This is surely a manifest enchanter.^a

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍۢ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَـٰفِرُونَ إِنَّ هَـٰذَا لَسَـٰحِرٌۭ مُّبِينٌ (۲)

10-2a: قَدَمَ صِدْقٍ – قَدَمَ means the foot but metaphorically means to precede or to remain behind which can be with respect to time or eminence and excellence (R). By قَدَمَ here is metaphorically meant precedence and this precedence is in honor and eminence. The use of صدق (truth) to describe a speech is commonplace but like کذب (false) it is also used for bodily actions, and any eminent action whether manifest or hidden is called صدق , as in: فِى مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍۢ مُّقْتَدِرٍۭ (In the seat of truth, with a most Powerful King) (54:55); رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ (My Lord, make me enter a truthful entering, and make me go forth a truthful going forth) (17:80); وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْـَٔاخِرِينَ (And ordain for me a goodly mention in later generations) (26:84). The meaning of the last citation is that Allah may make him righteous so that the praise of those who praise him after his departure is true and not false (R). By قَدَمَ صِدْقٍ is meant to increase in excellence (R). In the opinion of Raghib, there is no trace or sign in the traditions of the Holy Prophet and his Companions regarding the common use of the word قدیم as an attribute of Allah by scholars who specialize in proving religious matter with rational arguments.

The idea that the outcome of evil is bad and those who do good will increase in eminence was so foreign to the disbelievers that they called it enchantment and the Holy Prophet an enchanter. This goes to show the sense in which the words enchantment and enchanter are used in the Quran. The opponents do not call the prophets enchanters because of their miracles but because of the effectiveness of their speech. Their arguments were simple and influenced the heart and the opponents countered this by calling the prophets enchanters and telling the people not to rely on what they said.

10-3 Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is established on the Throne of Power regulating the Affair. There is no intercessor except after His permission. This is Allah, your Lord, therefore serve Him. Will you not mind?^a

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ يُدَبِّرُ ٱلْأَمْرَ ۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعْدِ إِذْنِهِۦ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَٱعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ (۳)

10-3a: For سِتَّةِ أَيَّامٍ (six periods), عَرْشِ (Throne of Power) and تدبیر امر (regulating the Affair) see 7-54a and b. In the first verse, there is mention of Divine revelation which requires that there be requital for evil and good and the verse also gives the promise of another life in which this will take place. The disbelievers are incredulous at this and hence attention is drawn to the greatness of Allah and the question is poised that, He Who has created the heavens and earth, does He not have the power to create again. In another place, it is stated: أَفَعَيِينَا بِٱلْخَلْقِ ٱلْأَوَّلِ ۚ بَلْ هُمْ فِى لَبْسٍۢ مِّنْ خَلْقٍۢ جَدِيدٍۢ (Were We then fatigued with the first creation? Yet they are in doubt about a new creation.) (50:15). A person’s intellect and knowledge cannot even comprehend the existing creation, leave alone a new creation. The mention of six periods is to show that the manifest creation reached its present stage gradually by degrees and the other creation will also be reached by degrees. The mention of شَفِيعٍ (intercessor) is from the perspective that the Creator is One and no one partnered with Him in the creation because شفع (even) is opposite of وتر (odd). So, no one deserves being worshipped except Him. There is also an indication in إِلَّا مِنۢ بَعْدِ إِذْنِهِۦ (except after His permission) to another intercession which will be for sinners. There can also be an indication in this that those who are considered His intercessors are also His creation. The next verse makes it manifest that in drawing attention to the Majesty of Allah and to the fact that He is the Creator, the real purpose is to draw attention to the next life.

10-4 To Him is your return, of all (of you). It is the promise of Allah (made) in truth. Surely He produces the first creation, then He reproduces it, that He may reward with equity those who believe and do good. And as for those who disbelieve, for them is a drink of hot water and a painful chastisement because they disbelieved.^a

إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ إِنَّهُۥ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ بِٱلْقِسْطِ ۚ وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ شَرَابٌۭ مِّنْ حَمِيمٍۢ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ (۴)

10-4a: The indication given in the previous verse has been made clear here and وَعْدَ ٱللَّهِ (promise of Allah) is the emphatic verbal noun for the promise that is given in إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا (To Him is your return) and حَقًّا (in truth) is to emphasize the promise of Allah. By إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا is meant returning to Allah by resurrection after death. This is the true promise, otherwise the phenomenon of death is known to everyone. Further on in the verse the first creation is mentioned, and the purpose of the rebirth is stated to be that the righteous and sinners may be requitted accordingly.

10-5 He it is Who made the sun a shining brightness, and the moon a light, and ordained for it stages that you might know the computation of years and the reckoning. Allah created not this but with truth. He makes the signs manifest for a people who know.^a

هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءًۭ وَٱلْقَمَرَ نُورًۭا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلْحَقِّ ۚ يُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ (۵)

10-5a: ضِيَآءًۭ – ضَوۡء  is that which spreads from bodies that create light, and this word is also used for light from a fire (R). Some have held ضَوۡء and نور to be synonymous while others consider ضَوۡء to be that which intrinsically give off light, such as sun and fire, and نور to be reflective light whose source is external (T) as for example the light of the moon. This difference has been maintained in the Quran. In another place, it is stated about fire: فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ (but when it illuminates all around him) (2:17); and يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌۭ ۚ(the oil whereof gives light, though fire touch it not) (24:35). Some have interpreted the meaning of this citation to be a metaphorical reference to the Holy Prophet, and they state: یکاد مَنۡظرہٗ یَدُلَّ علیٰ نبوتهٖ و لو لم یتل قرانا (T) that the Holy Prophet’s countenance testified to his prophethood though he did not read the Quran. The statement in the Hadith لا تستضیئوا بنارا ھل الشرك literally translates as: Do not light your fire from the fire of the disbelievers but means only that do not take disbelievers as advisors in your affairs and do not accept their advice (T). For نور see 3:184a.

مَنَازِلَ – مَنزِل or منزلة is the place where revealed and also means rank or degree (LA). The meaning of قَدَّرَهُۥ مَنَازِلَ is ordained for it stages and by stages is meant the waning and waxing of the moon.

This manifest system on which human life depends is mentioned so that attention may be drawn from the worldly system to the spiritual system as is evident from the next verse. The Being Who has created all these things for worldly life has also created the means for the spiritual life.

10-6 Surely in the variation of the night and the day, and that which Allah has created in the heavens and the earth, there are signs for a people who keep their duty.

إِنَّ فِى ٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَا خَلَقَ ٱللَّهُ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَتَّقُونَ (۶)

10-7 Those who expect not the meeting with Us, and are pleased with this world’s life and are satisfied with it, and those who are heedless of Our messages —

إِنَّ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا وَرَضُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱطْمَأَنُّوا۟ بِهَا وَٱلَّذِينَ هُمْ عَنْ ءَايَـٰتِنَا غَـٰفِلُونَ (۷)

10-8 These, their abode is the Fire because of what they earned.^a

أُو۟لَـٰٓئِكَ مَأْوَىٰهُمُ ٱلنَّارُ بِمَا كَانُوا۟ يَكْسِبُونَ (۸)

10-8a: Being pleased and satisfied with worldly life implies that this animal life is the real life and the purpose of life is merely, eating, drinking and physical pleasure. Such people never achieve real happiness and if they cannot achieve happiness in this world, how can they be happy in the next world.

10-9 Those who believe and do good, their Lord guides them by their faith; rivers will flow beneath them in Gardens of bliss.^a

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَـٰنِهِمْ ۖ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ فِى جَنَّـٰتِ ٱلنَّعِيمِ (۹)

10-9a: For the meaning of ہدایت see 1:5a.

بِإِيمَـٰنِهِمْ – It is belief which becomes the means for believers to reach their desired objective. Thus, without belief one cannot achieve the desired objective. This belief becomes a light for a person in this world as in يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۖ (He brings them out of darkness into light) (2:257) and in the next world as in يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ (On that day thou wilt see the faithful men and the faithful women, their light gleaming before them) (57:12). This does not mean that good deeds are not important because the ability to perform good deeds is obtained from belief. Belief is a light and there is no benefit from light unless a person walks in it.

10-10 Their cry therein will be, Glory to Thee, O Allah! and their greeting, Peace! And the last of their cry will be: Praise be to Allah, the Lord of the worlds!^a

دَعْوَىٰهُمْ فِيهَا سُبْحَـٰنَكَ ٱللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَـٰمٌۭ ۚ وَءَاخِرُ دَعْوَىٰهُمْ أَنِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ (۱۰)

10-10a: These statements are on the lips of a believer all the time: سبحانك اللّھم ۔ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ are statements that a believer says repeatedly in the five daily prayers. When a Muslim meets another Muslim, he greets him with the salutation of peace, and he also desires the wellbeing of his Muslim brother in practical terms as well. المسلم من سلّم المسلمون من اسانه ویدہ (A Muslim is one from whose tongue and hand other Muslims are safe). The paradise of a believer starts in the life of this world. The description of the garden of bliss given in this verse is a beautiful one: Glorification and praise of Allah and salutation of peace on each other.

Name: The name of this surah is Yunus and it has nine sections and 109 verses. The surah has been so named to draw attention to a similarity between the people of Jonah who escaped destruction by believing and the people of the Holy Prophet whose trajectory would be the same, that is they would not be destroyed and, in the end, will come to the right way.

Summary: This surah in the most part draws attention to the mercy of Allah. He takes mercy on people when they are going through tribulations. The disbelievers are advised to take advantage of His great mercy. The first section mentions Divine revelation and states that the life of this world is transitory and worldly life should not be taken as the purpose of existence because the real life of a person is another life and revelation guides one towards that life. The second section warns those who reject the revelation that they will be punished. The third section informs that small trials and tribulations randomly impact people and human nature turns to Allah for help during such times. Muslims are advised to benefit from such difficulties and incline to Allah and when ease returns, they should not forget God. The fourth section advances arguments about the Being of the Creator and His Oneness. The fifth section again states that those who reject the revelation will be punished. The sixth section states that the Quran has been revealed to elevate people to great spiritual heights. Instead of rejecting the Quran, people should turn their attention to attaining these elevated positions. The seventh section describes the high positions that the believers will achieve. The eighth section gives the examples of Noah and Moses. The ninth section describes the destruction of Pharoah and reveals that when death confronted even a tyrannical person like Pharoah, he turned to Allah, but it was too late as he was already in the throes of the punishment. People are advised to learn from this example and to turn to Allah before it is too late. It is also revealed that the body of Pharoah was thrown out of the sea to be preserved as a sign. This information bears testimony that the Quran is from Allah because nobody knew about this at the time of revelation but today events have shown that his body is preserved. The tenth section conveys that if the disbelievers even now stop from belying the Quran, the punishment can be averted. The eleventh section gives the judgment of Allah and brings the chapter to an end.

Relationship and arrangement: The last chapter was ended by the statement that the Messenger is greatly distressed by any difficulty that befalls the people. Hence it is clarified in this chapter that although falsifying the revelation and striving only for this world makes punishment a certainty, but Allah’s mercy is unlimited. If a person turns to Him even a little, He too turns to him mercifully. The last chapter mostly dwells on the punishment of the disbelievers while this chapter states that Allah’s mercy dominates His punishment provided there is an earnest desire to benefit from it. In the general organization of the Quran, the seven chapters from surah Yunus to Al Nahal are very similar in their content and are primarily focused on providing proof of prophethood. Thus, when surah Al Araf, which furnishes proof of prophethood, mentions the falsifying of prophets, it is followed by surah Al-Anfal and surah Al-Tawbah which deal with the punishment of the Holy Prophet’s opponents. With this chapter, there is a reversion to the original topic of proof of prophethood and this subject is continued in the following surahs. In terms of the timing of revelation, these seven surahs from Yunus to Al-Nahl are from the last period of the Holy Prophet’s life in Makkah. This was a period in which the Holy Prophet’s opposition had exceeded all limits and in these surahs the Holy Prophet and Muslims are comforted through prophecies that the truth will ultimately triumph and falsehood will be destroyed.   

9-123 O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty.^a

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَـٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةًۭ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ (۱۲۳)

9-123a: قَـٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ (Fight those of the disbelievers who are near to you) – This is not a general command that abrogates previous instructions about fighting. For example, Muslims had treaties with many tribes of disbelievers and therefore Muslims were commanded to honor those treaties because it was the right thing to do. Jews lived in Khyber and the Holy Prophet did not fight them even though they were disbelievers and highly unreliable. There were many tribes and nations against whom the Holy Prophet did not fight. So, this command to fight is subservient to the previous command which encompasses all the commands regarding fighting. This overarching command is to fight those who fight you. If it is argued then what is the need of saying ٱلَّذِينَ يَلُونَكُم (those near you), the reason is that these people who were near were the ones from whom the Muslims suffered great torment and afflictions. The opponents located far away were too distant to cause any serious problems. This is what is pointed out in ٱلَّذِينَ يَلُونَكُم.

غِلْظَةًۭ  –  See 9-121a for its meaning. The purport is that the problems of one’s nation should not be forgotten simply because of having a near relationship.

9-124 And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? So as for those who believe, it strengthens them in faith and they rejoice.

وَإِذَا مَآ أُنزِلَتْ سُورَةٌۭ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـٰذِهِۦٓ إِيمَـٰنًۭا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَـٰنًۭا وَهُمْ يَسْتَبْشِرُونَ (۱۲۴)

9-125 And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness, and they die while they are disbelievers.^a

وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا۟ وَهُمْ كَـٰفِرُونَ (۱۲۵)

9-125a: رِجْس or uncleanness is the enmity and hypocrisy of the opponents as is clear from the statement فِى قُلُوبِهِم مَّرَضٌۭ (in their hearts is a disease). The previous verse mentions the strengthening of the faith of the believers and in contrast mention is made in this verse of the increase in the enmity and hypocrisy of the disbelievers. The revelation of the Quran and in particular the revelation of those surahs in which there is a mention of wars, of confronting the enemies and of the two-facedness of the hypocrites strengthened the faith of the believers but increased the enmity and duplicity of the hypocrites.

9-126 See they not that they are tried once or twice in every year, yet they repent not, nor do they mind.^a

 أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍۢ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ (۱۲۶)

9-126a: The hypocrites are advised to turn to God: What kind of tribulation or sorrow is implied in the statement they are tried once or twice? Some have said the trial was by famine and disease, and others have said wars and jihad. The word يُفْتَنُونَ is more in tune with famine and disease. When faced with famine and disease, human nature impels a person to turn to Allah and seek repentance for sins. However, the moral depravity of the disbelievers was such that they did not do so and therefore did not benefit from these tribulations. The wars and jihad were also a trial for the hypocrites because they wanted the Muslims to lose and be destroyed in battles but each battle resulted in the success of Muslims and the failure of the enemy. Further, suffering for the hypocrites as implied by يُفْتَنُونَ took the form of donations they had to make from their wealth for wars and some of them had to participate in the fighting as well and a few were killed.

9-127 And whenever a chapter is revealed, they look one at another: Does anyone see you? Then they turn away. Allah has turned away their hearts because they are a people who understand not.^a

وَإِذَا مَآ أُنزِلَتْ سُورَةٌۭ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍۢ ثُمَّ ٱنصَرَفُوا۟ ۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ (۱۲۷)

9-127a: By the revelation of a chapter is meant a chapter that mentions hypocrites. Their looking at one another is either as a signal to leave the assembly or it is gesturing with the eyes by way of mockery and ridicule. So, Allah turned their hearts because they did not use their intelligence.

9-128 Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, most solicitous for you, to the believers (he is) compassionate, merciful.

لَقَدْ جَآءَكُمْ رَسُولٌۭ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌۭ رَّحِيمٌۭ (۱۲۸)

9-128a: عَزِيزٌ عَلَيْهِ – The meaning of عَزَّ is غَلَبَ that is overpowered, and the meaning of عَزَّا علیه کذا is صَعُبَ (the thing grieved him) (R).

For the meaning of مَا عَنِتُّمْ  that is عَنۡتُکُمۡ see 2-220a. It is used to mean any one of several things such as toil, fight, death, destruction, sin, and mistake.

The real condition of the Prophet’s heart: The surah is ended here. Among its major themes is a discussion about wars and hypocrites. Hence at the very end it is stated that neither of these topics are the reason for the coming of the Prophet. The real reason is that his nature is such that he is deeply grieved by the tribulations and difficulties that befall the people and his great desire is that people free themselves from these calamities. He is solicitous of their welfare and wants the best for them. The statement up to this point is general, that is the Prophet’s heart melts at the tribulations and calamities that befall the people because of the prevalence of sin and depravity. There is no joy for him in the blood that flows in battles. He feels no pleasure if people put themselves in the path of destruction through their disbelief and enmity. Instead, his heart is anxious for these impairments to be removed. In this last message there is a reminder of the initial condition of the Prophet’s heart which turned to Allah on seeing the prevailing depravity and destruction of the world and asked Allah’s assistance. The mention of بِٱلْمُؤْمِنِينَ رَءُوفٌۭ رَّحِيمٌۭ (to the believers he is compassionate, merciful) conveys that if the people become believers, then the Messenger will be an embodiment of pleasure and blessing for them. It is only when people exceed all limits in creating mischief that it becomes necessary to resist temporarily with the sword to save the truth from being destroyed. For رَءُوف and رأفة see 2-143c and the reason for giving precedence to رأفة over رحمة is that رأفة implies removal of harm and رحمة  implies obtaining benefit (RM).

This verse showed to the enemies with whom there was ongoing hostilities and to those who are mentioned in this surah, namely the disbelievers and the hypocrites, the real longing in the Holy Prophet’s heart.

9-129 But if they turn away, say: Allah is sufficient for me — there is no god but He. On Him do I rely, and He is the Lord of the mighty Throne.^a

فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ (۱۲۹)

9-129a: رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ – For عرش see 7-54b. The structure of رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ is similar to رب العزۃ , namely the phrase extends a characteristic.

After conveying that the Messenger only desires their betterment, the Holy Prophet is comforted that despite his desire to extricate them from distress and destruction and his great desire for their welfare, if they do not accept him and are intransigent in their opposition, he should not worry and say فَقُلْ حَسْبِىَ ٱللَّهُ (Allah is sufficient for me). He should trust only in Allah.

According to some traditions, the last two verses of Surah Tawbah are the last verses to be revealed, but Bukhari states, based on a narration by Ibn Abbas, that وَٱتَّقُوا۟ يَوْمًۭا تُرْجَعُونَ فِيهِ (And guard yourself against a day in which you will be returned to Allah) (2:281) is the last verse to be revealed. This seems correct. It is true however that Surah Tawbah is one of the last surahs to be revealed and possibly the meaning of the narration may be that in Surah Tawbah these two verses were the last to be revealed.

9-119 O you who believe, keep your duty to Allah and be with the truthful.^a

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّـٰدِقِينَ (۱۱۹)

9-119a: The command to be with the truthful: This verse is a testament to the eloquent composition and decisive nature of Quranic verses. The last verse mentions three men who after having regularly participated in previous holy wars stayed back from the Tabuk expedition and Allah was so displeased with them for this that for fifty days the Muslims were not permitted to speak to them even though these three said their prayers, performed all the duties of Muslims and were from the party of Muslims. This verse impresses that those Muslims who realize the needs of their religion but do not resolve to fulfill those needs disqualify themselves from being part of the Muslim body.

By truthful is meant righteous servants of religion like a mujaddid: Prophethood had to come to an end but the needs of the religion were to continue. Accordingly, immediately after this the Muslims are advised that when a truthful and righteous person arises among them and calls the Muslims to fulfil the needs of the faith, their most important duty is to join him. By صَّـٰدِقِينَ or truthful are meant those people who are true in the service of faith and not just those who speak the truth. For this meaning of صادق see 3:17a, and the Quran itself has stated: إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمْ يَرْتَابُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلصَّـٰدِقُونَ (The believers are those only who believe in Allah and His Messenger, then they doubt not, and struggle hard with their wealth and their lives in the way of Allah. Such are the truthful ones) (49:15). This is the meaning here as is evident from the mention of bearing tribulations in the next verse which indicates that only those are deserving of being called صادق who work and face hardships in the way of Allah. In the present times, Muslims are so far removed from the understanding of the Quran that most of them state that if so and so is a Mujaddid of the era, so be it, it is sufficient for us that we pray. It is a pity that they do not reflect on the Quran even a little for if they did, they would realize the importance that the Quran lays on being with the truthful by bringing this command at this juncture of the Quran.

9-120 It was not proper for the people of Madinah and those round about them of the desert Arabs to remain behind the Messenger of Allah, nor to prefer their own lives to his life. That is because there afflicts them neither thirst nor fatigue nor hunger in Allah’s way, nor tread they a path which enrages the disbelievers, nor cause they any harm to an enemy, but a good work is written down for them on account of it. Surely Allah wastes not the reward of the doers of good;^a

مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ أَن يَتَخَلَّفُوا۟ عَن رَّسُولِ ٱللَّهِ وَلَا يَرْغَبُوا۟ بِأَنفُسِهِمْ عَن نَّفْسِهِۦ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌۭ وَلَا نَصَبٌۭ وَلَا مَخْمَصَةٌۭ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًۭا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّۢ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٌۭ صَـٰلِحٌ ۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ (۱۲۰)

9-120a: يَرْغَبُوا۟ – For the meaning of رغب  see 2-130a. Having رغبة  with a thing means being greedy for it with an element of enviousness attached. A hadith has the statement کیف انتم اذا مَرِج الدینُ و ظَھرتِ الرغبة (What will be your condition when the religion will be in a state of decline and رغبة will be manifest) where the meaning of رغبة is stated to be greed for accumulating wealth (LA). The meaning here is being greedy for life.

ظَمَأٌۭ – ظِمۡٔ  is the interval between two gulps of water and accordingly ظَمَأٌۭ is thirst and ظَمٰۡان is thirsty, as in: لَا تَظْمَؤُا۟ فِيهَا (thou art not thirsty therein) (20:119); يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً (the thirsty man deems it to be water) (24:39) (R).

نَصَبٌۭ – The literal meaning of نَصۡب is to drive a thing in the ground, plant it or erect it and نُصۡب and نَصَب means fatigue, tiredness, as in: مَسَّنِىَ ٱلشَّيْطَـٰنُ بِنُصْبٍۢ (the devil has afflicted me) (38:41) لَا يَمَسُّهُمْ فِيهَا نَصَبٌۭ (Toil afflicts them not therein) (15:48).

مَخْمَصَةٌۭ – خَمۡص البطن is leanness of the stomach and so مَخْمَصَةٌۭ is hunger which creates the leanness of the stomach (R).

يَطَـُٔونَ – موطئا and وَطِیٔ means trample, trodden. Hence trampling the earth is going about in the earth, as is the meaning here, and مَوۡطئ means موضع which is place, spot, site (LA). The purport in اللّھم اشۡدُد وَطأتَكَ علی مُضَر is to humiliate them or to make them obedient. The meaning of مُواطأُۃ is conformity or accordance, that is putting the second step where the first step was placed. It is used in this sense in لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ (that they may agree in the number of months Allah has made sacred (9:37). The meaning here is that they walk in places which enrage the disbelievers or in other words, the enemy is overawed.

يَنَالُونَ – نیلا – نَیۡل is something that one takes with his hand, and نَوۡل (نَال ینال ) and تَنَاوُل means to take or acquire (R). يَنَالُونَ مِنْ عَدُوٍّۢ (They take from the enemy) means they are victorious or obtain some benefit from the enemy.

This verse informs that all actions taken to counter the enemies of faith are classed as worship and are counted as a person’s good deeds. It is obvious that there can be nothing greater in goodness than a deed that gives life to the religion of Islam. Good actions are the actions which are the basis for a person’s immortality, but the continued existence of truth and justice is even more important than a person’s life. Hence those actions that are undertaken to continue the existence of truth and justice are among the best acts of goodness on which depends a person’s eternal life. Some people labor under the misconception that remembering Allah while sitting in their houses is an act of goodness and their striving takes the form of undertaking ritualistic practices, but the striving to which Allah guided the Companions took the form of confronting the enemies of Islam, and this is therefore the best form of striving. When the enemies of Islam pick up the sword, they must be challenged by the sword but in the present times, the contest is based on knowledge and reasoned arguments. Just as he who strives to confront the enemies of religion with the sword counts in his good deeds enduring hunger and thirst, bearing sufferings, harming an enemy, traversing long distances, one who strives with knowledge, or with his speech can also count these same things in his acts of goodness when he has to bear hardships in pitting his knowledge and speech against the enemies of Islam. The actions of these knowledge warriors not only purify their own hearts but also assist in the continuance of truth and justice. Thus, this is the best striving of all the strivings. The words adopted here are such that they embrace both striving with the sword and striving with knowledge. In fact, the real purpose here seems to be striving with knowledge as is clearly communicated in the last verse of this section where striving with the sword is omitted and only striving with knowledge is mentioned.

9-121 Nor spend they anything, small or great, nor do they traverse a valley but it is written down for them, that Allah may reward them for the best of what they did.^a

وَلَا يُنفِقُونَ نَفَقَةًۭ صَغِيرَةًۭ وَلَا كَبِيرَةًۭ وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ (۱۲۱)

9-121a: يَقْطَعُونَ وَادِيًا – قطع is to sever a thing, and قطع الطریق means a stroll or walking. Here يَقْطَعُونَ وَادِيًا means traversing a valley. Its meaning can also be snatching goods from travelers as in وَتَقْطَعُونَ ٱلسَّبِيلَ وَتَأْتُونَ (and commit robbery on the highway) (29:29) (R).

The last verse mentions bearing difficulties, hunger, thirst etcetera in confronting and overpowering an enemy. This verse informs that even if a person does not have to bear such difficulties and no domination over an enemy is involved, the mere act of spending in the way of Allah or doing anything in the service of religion is by itself an act of goodness.

9-122 And the believers should not go forth all together. Why, then, does not a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people, when they come back to them, that they may be cautious?^a

وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةًۭ ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍۢ مِّنْهُمْ طَآئِفَةٌۭ لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ (۱۲۲)

9-122a: يَتَفَقَّهُوا۟   فِقۡه -is to go from the knowledge of what is seen to the knowledge of what is unseen. علم or knowledge is a generic term while this is a term with specific meaning, as in لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًۭا (they make no effort to understand anything) (4-78). This word is particularly used for understanding the knowledge of sharia and the meaning of تفَقَّه is he gained this knowledge and created a distinguishing quality in it (R).

It is strange that with the revelation of this surah, which is so full of the subject of fighting, the wars in reality came to an end and the Holy Prophet started receiving delegations from the various nations of Arabia. These nations which had been bent on destroying Islam now realized that they would be unable to break the strength of Islam and began to cool headedly consider the truth of Islam. They had seen how the Holy Prophet was all alone at the start and the whole of Arabia was not only opposed to him but was his mortal enemy. They tried to take his life, planned against him, tried their best, waged wars but could not harm Islam in any way. Now after the expedition to Tabuk, they saw that the Muslims were strong enough even to take on the Kaiser of Rome and this convinced them to give up the idea of challenging the Muslims. Inwardly, their hearts had already been impacted by Islam and so nation after nation started coming to Madinah to learn about Islam and to join its fold. One of the ways to educate these new converts could have been that those Muslims who had stayed in the company of the Holy Prophet and had been educated about Islam should go out to these nations to teach them about Islam. The natural consequence of this would have been that Madinah would have become bereft of the Companions. So, the alternative way suggested is that some representatives from each nation should come to Madinah, educate themselves in the tenets of Islam and then go back and teach Islam to such of their compatriots who had already converted and to call to Islam those who had not yet converted. It appears from وَلِيُنذِرُوا۟ قَوْمَهُمْ (and that they may warn their people) that a significant proportion of these nations were still disbelievers although some had converted and accepted Islam. In addition, this is the best way to propagate faith and knowledge to all the nations. If the people of Madinah had monopolized this work, an impression would have been created that other nations are incapable of this work and that knowledge was just the birthright of the people of Madinah and this would have been antithetical to equality which exists in the pursuance of religious education for all. Hence, it is commanded that all nations should get educated and the way in which this is to be done is that some people from each nation should come to Madinah and get educated and then return to their nation and educate others. The end of wars and laying the foundation of peace and reproachment was the start of the real victory of Islam. By bringing this verse at the end of the discussion of wars, the real purpose of Islam is also revealed. Even today, Islam needs such persons who are educated in Islamic jurisprudence and are willing to go out to different nations and when some people from that nation convert and get educated then the converts can take over the work of guiding their nation. This is the blueprint that Allah has given for the spread of Islam. It is now for the Muslims to take an initiative in this regard, otherwise the spread of Islam in the world will be impeded.    

9-111 Surely Allah has bought from the believers their persons and their property — theirs (in return) is the Garden. They fight in Allah’s way, so they slay and are slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur’an. And who is more faithful to his promise than Allah? Rejoice therefore in your bargain which you have made. And that is the mighty achievement.

إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ ۚ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّۭا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ ۚ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ (۱۱۱)

9-111a: A covenant with the Muslims: After discussing the hypocrites, a contrast is made in this section by detailing the conduct of those who are sincere believers. They have traded their life and wealth to Allah and received paradise in return. Thus, the reality of belief in Allah is that one’s most cherished things are not his own but should be considered as the goods of Allah. This is Allah’s covenant with Muslims and as long as they abide by this covenant, they will remain deserving of paradise from Allah. Included in the promise of paradise is also the promise of success in this world as is stated in several places in the Quran. However, if Muslims do not abide by their side of the covenant, then they will no longer be deserving of the payment. So, every person who calls himself a Muslim or claims to be a believer should understand that he has sold his life and wealth, and he has no right over them and he is now only a custodian who is tasked to use them in the way of Allah.

How the Companions fulfilled this covenant: After mentioning the covenant, the actions of the believers are described. The distinguishing characteristic of the hypocrites is described as their reluctance to participate in battles and so a contrast is made by first mentioning the believer’s participation in battles. The hypocrites joined in prayers, gave zakat and followed the laws of the Quran in manifest matters such as marriage etcetera but when it came to fighting, a clear distinction arose between them and the believers as the hypocrites on one pretext or the other refused to fight. For this reason, after mentioning the covenant with the Muslims, the distinctive feature that separated the Muslims from the hypocrites is presented, that is participation in battles. In addition, it is obvious that the real test of sacrificing one’s life and wealth arises when hostilities break out. Hence along with the mention of the covenant, mention is made of those things which are the greatest impediment in fulfilling the covenant. However, to interpret يُقَـٰتِلُونَ (to fight) as going about randomly killing people is the height of absurdity. The conditions that made fighting inevitable are given in the Quran: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ (And fight in the way of Allah against those who fight against you) (2:190). It is nonparticipation in these wars that is held against the hypocrites, and it is participation in these wars that is held to be the fulfilment of the covenant by the believers.

The third thing that is stated here is that the promise that Allah has made with the believers is also to be found in the Torah, Gospel and Quran. Thus, all the prophets made the same promise to their followers. It is apparent that the promise mentioned above is that the believers have sold their life and wealth in return for paradise. In other words, the promise is that if a believer gives his life and wealth in the way of Allah then Allah will grant him paradise. Christians, who are used to distorting the statements of the Quran and presenting them out of context, claim that the Quran has lied as there is no such promise in the Torah or Gospel. Probably in saying this, the Christian clergy has the word يُقَـٰتِلُونَ in their mind because they consider the permission to fight as the biggest defect of Islam. The Muslims were reduced to dire conditions before they were given permission to fight, and the conditions under which this permission was given were such that no rational person can object even for a moment that this fighting was unjustified. In the Mosaic dispensation there are no conditions for initiating hostilities and as for the Christian nations, they launch aggressions at the slightest pretext when they are powerful enough to do so. In any case, there is no mention of a promise in يُقَـٰتِلُونَ but only of the way in which Muslims fulfilled the promise. The mention of the promise is in ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ (bought from the believers) and it is true that this promise is in the Torah and the Gospel. When a rich man came to Jesus and said: Good Master, what good things shall I do, that I may have eternal life? Jesus said unto him: If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. (Matthew 19:21). This is also the teaching of Moses: You shall love the Lord your God with all your heart, with all your soul, and with all your mind. Paradise or the kingdom of heaven cannot be obtained without giving up the world.

9-112 They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah — and give good news to the believers.^a

ٱلتَّـٰٓئِبُونَ ٱلْعَـٰبِدُونَ ٱلْحَـٰمِدُونَ ٱلسَّـٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّـٰجِدُونَ ٱلْـَٔامِرُونَ بِٱلْمَعْرُوفِ وَٱلنَّاهُونَ عَنِ ٱلْمُنكَرِ وَٱلْحَـٰفِظُونَ لِحُدُودِ ٱللَّهِ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ (۱۱۲)

9-112a: ٱلسَّـٰٓئِحُونَ – سَاحَة means a spacious public square, and ساحة الدار is the courtyard of a house, as in: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ (So when it descends in their court) (37:177). ساح فی الارض means he passed through the earth or travelled, as in فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍۢ (So go about in the land for four months) (9:2). سائح is a perennial stream of water and سیّاح and سائح is a traveler (R). سائحون which occurs here and سائحات which occurs in 66:5 means those who fast, as related by the Companions and the generation that followed. In fact, there is a hadith in which the Holy Prophet stated that the meaning of سائحون is صائمون. Further, it is narrated in a hadith in Abu Daud that a person asked the Holy Prophet for permission to travel, and the Holy Prophet replied that the journeying of his Ummah is for jihad in the way of Allah (IK). The meaning most accepted though is those who fast. Al-Mufradat further confirms the meaning given in the hadith as السائحون ای الصائمون and السائحات ای الصائمات. Then after this, Mufradat states that some have said that fast is of two kinds. One is genuine that is abstaining from food and drink and the other is to keep your body free of sin and سائح is one who keeps this kind of a fast.

In the first verse of this section, the covenant of the believers and their attributes are mentioned. In this verse تائب that is those who repent from all kinds of sin are mentioned first, followed by عابد that is those who use their power in the service of Allah, followed by حامد that is those who praise Allah, a corollary of which is that one should develop the same attributes as the ones he praises. So, حامدون are those who are colored with the virtues of Allah. This is followed by سائحون that is those who fast or those who protect their body from sin, and next are those who humble themselves before God, followed by those who guide others to the truth or stop them from evil and last of all those who stand by the prescribed limits of Allah. There is good news for such believers.

9-113 It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are companions of the flaming fire.^a

مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـٰبُ ٱلْجَحِيمِ (۱۱۳)

9-113a: According to this verse, it is forbidden to ask protection for those polytheists about whom it becomes known manifestly that they are the inmates of the fire. In Bukhari and other authentic Books of Hadith, the occasion for this revelation is described as the death of Abu Talib which occurred prior to migration while the revelation of this surah took place in nine hijra. The response given to this is that the Holy Prophet continuously asked for protection for Abu Talib until he was stopped from doing so by this verse because relations with disbelievers were severed at this time. In some hadith, the occasion for the revelation of this verse has been described as the Holy Prophet asking for protection for his mother. Abu Talib saw some of the period of the Holy Prophet’s prophethood, but it is astonishing that such an idea is ventured for the Holy Prophet’s mother who died thirty-four years before his prophethood began. When Pharoah asked Moses: فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ (What then is the state of the former nations) (20:51), Moses was directed by Allah to responded: عِلْمُهَا عِندَ رَبِّى (The knowledge thereof is with my Lord) (20:52). Those who live before the advent of a prophet or those to whom the message of the prophet has not reached are only responsible for things that they can deduce based upon the light they receive using their intelligence and nature. They cannot be said to be deniers of a prophet. That the Holy Prophet’s mother was on the right religion according to nature is obvious from the commentary narrated by Ibn Abbas of the verse: وَتَقَلُّبَكَ فِى ٱلسَّـٰجِدِينَ (And thy movements among those who prostrate themselves) (26:219). In which he states that the Holy Prophet’s movements were among such forefathers and foremothers who were among those who submitted.

The prohibition against asking for protection is conditional on knowing manifestly that the person is doomed for hell. Commentators have identified only two situations in which a person can manifestly be said to be an inmate of hell. The first is that a person dies in a state of disbelief, and the second is that revelation informs that a person is beyond redemption. The clarification given by the Quran in this regard is found in the next verse where Abraham has been stopped from asking for protection when it becomes manifest that the person is an enemy of God. So, the reality is that there is a contradiction for a believer to be asking for protection for a person who is clearly an enemy of the truth and rightfulness that Allah has revealed. Asking Allah to protect such a person or to forgive him is meaningless because asking for protection for such a person is asking God to protect an evil and unjust person to thrive in the world when the said person desires to destroy what is the truth. It is not befitting for a believer to have a relationship with the enemies of Allah. It is only possible to have complete certainty about such enmity through Divine revelation but sometimes events can provide this information as well. However, ordinary polytheists and disbelievers are not included in this prohibition but if they die in a polytheistic state or a state of disbelief then it can be argued from this verse that saying their funeral prayer is not allowed. The fact is that the funeral prayer is a deceased Muslim’s right from other Muslims. The right of human sympathy is different and Islamic sympathy is in addition to general human sympathy. The funeral prayer without the relationship of Islamic brotherhood is not allowed. God out of His infinite mercy may deal with such persons as He considers fit, but the funeral prayer can only be said for those who have manifestly joined Islam.

9-114 And Abraham’s asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he dissociated himself from him. Surely Abraham was tender-hearted, forbearing.^a

وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍۢ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّۭ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌۭ (۱۱۴)

9-114a: أَوَّٰهٌ – It means one who does اَوَّاہٌ profusely or says ,تَاَوّہ, and تَاَوُّہ is any expression that evidences sorrow or grief and such a person is understood to be a person who manifests great خشیة or fear of Allah (R). It is translated as tender hearted becauseخشیة اللّٰه  or fear of Allah leads to tender heartedness. Ibn Jarir gives several examples to explain its meaning and the preference given to the meaning in these examples is الرحیم (The Merciful), that is it means a person who is very merciful.

Abraham and Azar: It is manifestly proven from here that Abraham was stopped from asking protection for his اب or his elder although he kept on seeking protection for his parents up to the end of his life as is evident from رَبَّنَا ٱغْفِرْ لِى وَلِوَٰلِدَىَّ (Our Lord, grant me protection and my parents) (14:41).

For the meaning of اب see 6:74a. Although Azar was an elder of Abraham but when his condition reached from being an ordinary disbeliever to one who was manifestly an enemy of Allah then to ask protection for him meant asking Allah to let this evil and false person, who wanted to trample upon truth and righteousness, to prosper in this world. If such a state has not been reached, then asking goodness for strangers is a praiseworthy attribute. The details of the promise that is mentioned in this verse are given elsewhere for which see 19:47. It appears from there that despite Azar’s threat of stoning Abraham and separating himself from Abraham, Abrahma had promised to ask protection for him. It is indicated from there that Abrahm did not stop asking protection for him till the point where the enmity of Azar and his effort to destroy the truth had become extreme.

9-115 And it is not (attributable to) Allah that He should lead a people astray after He has guided them, so far so that He makes clear to them what they should guard against. Surely Allah is Knower of all things.^a

 وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ (۱۱۵)

9-115a: The interpretation of this verse is taken to be that those who had been asking for protection for disbelievers before this verse was revealed are not held by Allah to have strayed because the Quran had not stated the prohibition manifestly. However, a person who asks for protection after it has been made manifestly clear in the Quran would be judged to have gone astray. The meaning of the Arabic word يُضِلَّ is here taken to mean going astray.

9-116 Surely Allah’s is the kingdom of the heavens and the earth. He gives life and causes death. And besides Allah you have no friend nor helper.

إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍۢ (۱۱۶)

9-117 Certainly Allah has turned in mercy to the Prophet and the Emigrants and the Helpers who followed him in the hour of hardship, after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely to them He is Compassionate, Merciful;^a

لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍۢ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُۥ بِهِمْ رَءُوفٌۭ رَّحِيمٌۭ (۱۱۷)

9-117a: تَّابَ – This verse testifies clearly to the meaning of the word تَّابَ . It does not only mean to turn away from sin by a person or for Allah to turn mercifully to a sinner but as explained in 2:37a it also includes going from a good state to a better state. There is no hint of a sin here either of the Prophet or the believers. On the contrary there is praise for them in ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ (followed him in the hour of hardship) but despite this, it is stated: تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ (Allah has turned in mercy to the Prophet) and the meaning is only that Allah granted him great favors. This is in accordance with the dictionary meaning of the word تَّابَ which is given as: عاد الی اللّٰه و رجع و اناب  (turned to Allah and returned to Him in humility).

 سَاعَةِ ٱلْعُسْرَةِ – عُسر is the opposite of یُسر  and by سَاعَةِ ٱلْعُسْرَةِ commentators have taken it to mean the Tabuk expedition in which the companions had to face great difficulties. The provisions were so short that at times one date had to be split between two companions and the half date and some water was their repast. The Companions had to ride two and sometimes three on a camel because of the paucity of riding animals. This hardship is a great manifestation of their truthfulness and sincerity and hence is specially mentioned here.

Muslims as devout followers: This verse shows that in the face of great difficulties and challenges the Muslims were completely happy and supportive of the Holy Prophet. Mention is made of one group who entertained some thoughts of weakness but the use of the word كَادَ (about to), shows that no distortion took place in their hearts. It was Holy Prophet’s power of piety which elevated the Companions to this high level of obedience where all of them were colored in the same way.

9-118 And (He turned in mercy) to the three who were left behind; until the earth, vast as it is, became strait to them and their souls were also straitened to them; and they knew that there was no refuge from Allah but in Him. Then He turned to them in mercy that they might turn (to Him). Surely Allah — He is the Oft-returning to mercy, the Merciful.^a

وَعَلَى ٱلثَّلَـٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ (۱۱۸)

9-118a: خُلِّفُوا۟ – خَلَّفۡتُه means I left him behind, but by مخلّفون is meant those people who stayed behind and did not go for battle. This is what can be meant by خُلِّفُوا۟, that is those who stayed behind. However, mostly this has been interpreted as those persons for whom the command had been relegated to a later time, that is those about whom it was said: اخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ (others are made to await Allah’s command) (9:106). Kaab, who was one of those who were made to wait, has taken this to be the meaning of خُلِّفُوا۟. 

ضَاقَتْ –ضِیۡق (narrow; strait) is the opposite of وسعت , and it is often used for anxiety, niggardliness, sorrow etcetera, as in: وَضَآئِقٌۢ بِهِۦ صَدْرُكَ (and thy breast will be straitened by it) (11:12); يَضِيقُ صَدْرِى (my breast straitens) (26:13). In وَلَا تَكُ فِى ضَيْقٍۢ مِّمَّا يَمْكُرُونَ  (nor be in distress for what they plan) (16:127) and here, the meaning is distress or grief (R).

رَحُبَتْ – رُحب means spacious or roomy and like ضِیۡق it is used metaphorically as here. مَرۡحبا (welcome) is also derived from it (R).

The three people mentioned in this verse are Kaab bin Malik, Hilal bin Umayyah and Murarah bin Rabai. They are mentioned in an authentic hadith, and there is also a hadith where Kaab himself has narrated the event in great detail. As the Tabuk expedition left Madinah, these three had not completed their preparation for the journey and they kept delaying the preparation until it was too late to catch up with the force that was on its way to Tabuk. When the expedition returned from Tabuk, they confessed to the Holy Prophet that they had no excuse for their nonparticipation. The Holy Prophet ordered that Muslims should sever relations with them until Allah reveals a judgment in their behalf. For fifty days there was a complete social boycott and no one even talked to them. Kaab recounts that even when he came to the mosque to pray with the Holy Prophet nobody would talk to him. During that time, Kaab states that one day he was wandering through the bazaar in a wretched state when a messenger of the King of Ghassan enquired about him and gave him a letter from the King in which he had written that he had been informed that Kaab was being badly treated and humiliated and invited him to come to his kingdom where he will receive favors from the King. Kaab states that he felt this too was a trial from Allah and he burned that letter. Fifty days after the social boycott this verse was revealed, and the Holy Prophet called Kaab and the other two and gave them the good news of Allah turning to them in mercy.

This incident goes to show the deep love that the Companions had for the truth as they did not even care that confessing the truth would earn the Holy Prophet’s displeasure. If on the one hand, this band of Companions were unrivalled in their devotion, and sacrifice of their life and wealth, on the other hand, world history cannot present another group that had better morals. It is worth remembering that besides Tabuk, Kaab participated in all battles except Badr but the other two companions participated in all battles except Tabuk. Despite this, they had to face great hardship just for not participating in the Tabuk expedition. This is a moment of reflection for those Muslims who prefer to consider service to religion as meaningless and consider service to self as sufficient, or at the most say their prayers and think that they are the successors of Paradise.

In addition to other lessons which are the purpose for narrating the incident of the three men, one more truth that manifests is the extent to which the Companions were devoted and obedient as a result of which Allah gave them the status that no other group of men has  received, namely رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ (Allah is well pleased with them and they are well pleased with Him) (9:100). Keep the difficulties of this war on one side – extreme heat of the Arabian summer, crops ready for harvesting, a long journey, inadequate mounts and provisions, confrontation with the regular standing army of a great Emperor, the Muslim army comprised of volunteers who earned their livelihood by trade and other work – even so thirty thousand men accompanied the Holy Prophet and only three stayed back. Can another similar example be found anywhere in the world? (The hypocrites are excluded in this calculation because they were enemies of Islam at heart). Thus, on the average only one person per ten thousand shows some weakness and that weakness is not without a great purpose of its own as it shows the great truthfulness of the men who failed to accompany the Prophet.