Yunus

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Alif Lām Rā’ – the placement of such letters has been discussed at the beginning of Sūrah Al-Baqarah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. Are the people amazed that Allah has sent revelation to a man like themselves, instructing him to warn them about the punishment of Allah, and telling those who have faith in Allah the good news that they will have a high rank with their Lord, glory be to Him, as a reward for the good actions they did? The disbelievers said that this man who came with these verses was clearly a magician.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of min [sc. min ayati’l-kitab, ‘from among the verses of the Book’]), which has been made clear. 1 [10:2] Is it for the people, the people of Mecca (this interrogative is meant as a disavowal; the preposition [li-, ‘for’] and its dependent genitive noun [al-nds, ‘the people’] constitute a circumstantial qualifier of His saying): a wonder (‘ ajaban: read in the accusative as a predicate of kana; or if read in the nominative [‘ajabun] as its subject: its predicate, which is also its subject if read according to the former [accusative] reading, is [the following, an awhaynd ]) that We have i…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3.Truly, your Lord is Allah, Who created the heavens in their greatness and the earth in its vastness in six days, and then established Himself on the Throne. Why do they wonder that a man from amongst them should be sent to them? Allah alone determines whatever He wills and no one can plead with Him on behalf of anyone unless Allah gives permission and is pleased with the one who pleads. That is Allah, your Lord, so devote your worship to Him alone being sincere to Him. Will you not then consider all of these proofs evidences that there is no god but He.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sorcerer’, where it is the Prophet (s) to whom they are referring [as being ‘a manifest sorcerer’]. [10:3] Truly your Lord is God Who created the heavens and the earth in six days, of the days of this world, that is, in the same measure [of time], since there was no sun or moon then: had He willed He could have created them in an inStant, but the reason for His not having done so is that He wanted to teach His creatures to be circumSJjecft; then He presided upon the Throne, a presiding befitting of Him, directing affairs, among creatures.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. You will return to Him alone on the Day of Judgement, when He will repay you for what you have done. Allah’s promise to humankind about this is a true. He is well capable of that. He made people from clay without precedent. He will bring them back again after their death to reward with justice those who had faith in Allah and did good actions, neither subtracting from their good actions nor increasing their bad actions.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

remember? (tadhakkaruna : the original ta [of tatadhakkaruna] has been assimilated with the dhal). [10:4] To Him, exalted be He, is the return of all of you: God’s promise, in truth (both [wa'da and haqqan] are verbal nouns, and in the accusative because of the verbs implicit in them). Truly He (read innahu as a new sentence, or annahu with an implied lam [sc. li-annahu, ‘Because He’] originates crea¬ tion, that is. He began it by originating [it], then recreates it, through resurrection, that He may requite, reward, those who believe and perform righteous deeds, juStly.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. It is He Who made the sun radiate light and made the moon a light illuminated by it, determining its progression through twenty-eight phases – a phase being the change it goes through every twenty-four hours – so that people would know the number of days by the sun and the number of months and years by the moon. Allah did not create the heavens and the earth and what is in them except with the truth, revealing His power and might to people. Allah makes clear these obvious signs and evidence that there is no god but Him for a people who know how to draw conclusions from such facts.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

for them will be a draught of boiling water and a painful chastisement because they disbelieved . 2 [10:5] He it is Who made the sun a radiance, that is, emitting light, and the moon a light, and deter¬ mined it, with re^ecft to its movement, in Stations: 28 stations in 28 nights every month, becoming concealed for two nights when a particular month has 30 days, or [concealed] for one night, when it has 29 days, so that you might know, thereby, the number of the years and the reckoning.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. In the succession of the night and day, and the darkness and light that accompany this, and the shortness of one and length of the other, and in the created things in the heavens and the earth, are signs showing the power of Allah for a people who are Mindful, following what He instructs and staying away from what He has prohibited.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

He details (read yufassilu or nufassilu, ‘We detail’) the signs for a people who know, who refled:. [10:6] Truly in the alternation of night and day, in [their] coming and going, increasing and diminish¬ ing, and [in] what God has created in the heavens, of angels, sun, moon, dars and other things, and, in, the earth, of animals, mountains, seas, rivers, trees, and other things, there are signs, indications of His power, exalted be He, for a people who fear.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. The disbelievers who do not prepare themselves for their meeting with Allah, not fearing it or desiring it, who are satisfied with the life of the world, which is passing, instead of the eternal life of the Afterlife, feeling themselves at home in this world and content with it, and who do not consider Allah’s signs –

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. Their dwelling place on the Day of Judgement will be the fire of Hell, because of what they earned through their disbelief and rejection.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. Those who have faith in Allah and do good actions, Allah will guide them because of their faith to doing more good actions that lead to His Pleasure. Then on the Day of Judgement, Allah will enter them into gardens of eternal bliss with rivers flowing beneath them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

what they used to earn, in the way of [practising] idolatry and [performing] acts of disobedience. [10:9] Truly those who believe and perform righteous deeds, their Lord will guide them. He will lead them, through their faith, in Him, by appointing for them a light with which they will be able to find their way on the Day of Resurrection.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. Their prayer in Paradise will be the glorifying of Allah; and the greeting of Allah to them and the angels and their greeting to each other will be ‘Peace’ and the end of their prayer will be praising Allah, the Lord of all creation.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. If Allah responded quickly to people who pray for evil upon themselves, their children, or their wealth when they are angry, in the way He responds to them when they pray for good, they would have been destroyed. But Allah gives them time. He abandons those who do not expect to meet Him, because they do not fear the consequences of their actions, or hope for a reward, leaving them wavering and uncertain, sceptical about the Day of Judgement.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, therein will be: ‘Peace.’ And their final prayer will be: ‘Praise be to God, Lord of the Worlds’. [10:11] When the idolaters sought to hasten [their] chastisement, the following was revealed: And if God should hasten for mankind evil as they would hasten good, their term [ of life] woidd already have been concluded for them (read as the passive, with nominative ajaluhum [sc. la-qudiya ajaluhum ]; or read as the active with accusative ajalahum [sc. la-qada ajalahum, ‘He would have already concluded their term’]), by His destroying them, but He gives them reSJiite.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. When those who transgress suffer from an illness or misfortune, they call on Allah, humbling themselves and invoking Him, lying on their sides, or sitting or standing, wanting Him to remove the misfortune from them; but when Allah answers their prayers, removing their suffering, they continue doing what they had been doing before, as if they had never called on Allah to remove their misfortune.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, who do not expeil to encounter Us, to wander blindly in their insolence, hesiStant and perplexed. [10:12] If misfortune, illness or poverty, should befall a, disbelieving, man, he calls upon Us on his side, that is, lying down, or sitting or Standing, in other words, in every State; but when We have relieved him of his misfortune, he passes on, in his unbelief, as if(ka-an is softened, its subject omitted, in other words [read as] ka-annahu ) he had never called upon Us because of a misfortune that befell him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. And indeed I destroyed communities before you, because they rejected the messengers of Allah and fell to sin. Though their messengers came to them with clear proofs showing the truth of what they brought from their Lord, they were not keen to believe and so Allah abandoned them. Just as Allah repaid those previous, disobedient communities, He repays those who are like them in every time and place.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

es of comfort were adorned for him, is adorned for the prodigal, the idolaters, that which they do. [10:13] And indeed We have destroyed generations, communities, before you, O people of Mecca, when they did evil, by way of idolatry, and, indeed, their messengers brought them clear proofs, indicating their truthfulness; but they woidd not believe ( wa-ma kanu li-yu’minu-. this is a supplement to zalamu, ‘they did evil’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. Then He made you successors to these communities who rejected the truth and who were destroyed, to see what you would do, and whether you would do good, for which you would be rewarded; or do evil, which you would have to face the consequences of.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. If the clear ayahs of the Qur’ān are recited to them proving the Oneness of Allah, those who deny the resurrection and who do not expect a reward or fear any consequences tell Muhammad to bring a different Qur’ān other than this Qur’ān which attacks the worship of idols, or to change it, substituting some or all of it for what agrees with their desires. Allah told Muhammad to say to them that it is not up to him to change anything himself, and what is more, he would not be able to come with something else.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ld behave, in it, and whether you would take heed from their example and believe in Our messengers. [10:15] And when Our clear, manifest (bayyinat is a circumstantial qualifier), verses, [from] the Qur’an, are recited to them, those who do not expeSt to encounter Us, those who do not fear the Resurrection, say, ‘Bring a Qur’an other than this, one in which our gods are not denigrated, or change it’, of your own accord. Say, to them: ‘It is not for me to change it of my own accord. I only follow that which is revealed to me.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. Say to them O Messenger (peace and blessings be upon him): If Allah had willed I would not have recited the Qur’ān to you, and it would not have been conveyed to you. And if Allah had willed, you would not have come to know this Qur’ān from my mouth. For I have lived among you for a long time- for forty years, not reading or writing, nor did I seek this type of knowledge or search for it. Can you not reason and realise that what I have brought you is from Allah, and not invented by myself?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

bey my Lord, by changing it, the chastisement of a dreadful day’, that is, the Day of Resurrection. [10:16] Say: ‘If God had willed I would not have recited it to you, nor would He have made it known to you, [nor] would He have made you aware of it (the la [of wa-la adrakum] is for negation, and is a sup¬ plement to what preceded; a variant reading has the lam [sc. la-adrakum, ‘He would have made it known to you’] as the response to the [conditional] law, ‘if’, in other words. He would have made it known to you by the tongue of someone other than myself).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. There is no greater wrongdoer then he who makes up a lie about Allah, so how could I make a change in this Qur’ān, inventing a lie about it as you want me to? Those who overstep the limits of Allah by inventing lies about Him will not succeed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

la if, as opposed to khulafa, further supports the choice of translating it simply as ‘successors’. [10:17] And who, that is, no one, does greater evil than he who invents a lie againft God, by ascribing a partner to Him, or denies His signs?, [denies] the Qur’an. Surely, it is that, the sinners, the idolaters, shall not prosper, they shall [never] find happiness.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. The idolaters worship what they claim to be gods beside Allah, which cannot benefit or harm them, while Allah can benefit and harm as He wills; and they say that the things they worship will plead with Allah on their behalf, so that they will not be punished for their sins. Ask them O Messenger, 'Would you inform Allah, the Knowing, that He has a partner, when He does not know of a partner for Himself in the heavens or the earth?!' Allah is divine and far above the falsehood and lies of the idolaters.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rely, it is that, the sinners, the idolaters, shall not prosper, they shall [never] find happiness. [10:18] And they worship, besides God, that is, other than Him, that which can neither hurt them, should they not worship it, nor profit them, if they do worship it — and these are the idols; and they say, of them: ‘These are our intercessors with God’. Say, to them: ‘Would you tell, would you inform, God of what He does not know in the heavens or in the earth?’ (the interrogative is meant as a disavowal), for if He had a partner.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. People were just one believing, unified nation, then they differed: some of them still had faith, while others disbelieved. If it had not been for the decree of Allah that He would not judge between them in what they differed about, then it would have been made clear which of them were guided and which of them were astray.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

in [affirmation of] His transcendence, and High be He exalted above what they associate! with Him. [10:19] Mankind was but one community, following one religion, that is submission [to the One God], from the time of Adam to the time of Noah; but it is also said [that this was the case] from the time of Abraham to that of 'Amr b. Luhayy; 4 then they differed, some of them remaining firmly [upon belief in One God], while others disbelieved.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. The idolaters ask why a sign is not sent to Muhammad from his Lord to prove the truth of what he says. Say to them O Messenger, 'The sending down of signs is Allah’s knowledge alone, so wait for the sign you ask for, as I am also waiting along with you for it.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s life, regarding that over which they dif¬ fered, in religion, by the disbelievers being punished. [10:20] And they, the people of Mecca, say, ‘Why has a sign not been sent down on him, on Muhammad ( s),from his Lord?’, as was the case with [previous] prophets, in the way of a she-camel, a Staff or a [glowing] hand. 5 Then say, to them: ‘The Unseen, that which is concealed from servants, in other words, its affair, belongs only to God, and it is from this [Unseen] that signs come forth; therefore He alone can bring them forth: mine is only to covey the Message.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. If Allah makes the idolaters experience some mercy, such as rain and abundance after drought and suffering, they start to plot and scheme in rejection of Allah’s signs. Say O Messenger to these idolaters, that Allah is quicker at plotting and in enticing and luring them, and quicker in dealing His Punishment. The angels record what they plan in the way of scheming, and nothing escapes them, so how could it escape their Creator? Allah will repay them for their scheming.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

to covey the Message. So wait, for the chastisement, if you do not believe. I am waiting with you’. [10:21] And when We made people, that is, the disbelievers of Mecca, taile of mercy, [of] rain and fertil¬ ity, after adversity, misery and drought, that had ajflided them, behold! they have some plot concern¬ ing Our signs, in the way of mockery and denial. Say, to them: ‘God is swifter at plotting, at requiting; surely Our, guardian, messengers are writing down that which you are plotting’ ( tamkurun, is also read yamkurun, ‘they are plotting’).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. It is Allah Who makes people travel on the land, on foot or riding, and it is He Who makes them travel in ships on the sea. They sail in them with a good wind, which the people in them are glad about. Then a gale wind comes to them, and the waves of the sea come to them from every side, until when they are certain they will be destroyed they start to call upon Allah alone, not associating anything with Him, saying: 'If You save us from this deadly situation we will be truly thankful for what You have blessed us with.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

writing down that which you are plotting’ ( tamkurun, is also read yamkurun, ‘they are plotting’). [10:22] He it is Who conveys you (yusayyirukum: a variant reading has yanshurukum ) across the land and the sea, until when you are in ships and they sail with them (there is a shift of address from second [to third] person) with a fair, gentle, breeze and they rejoice therein, there comes upon them a ftormy wind, blowing violently, destroying everything, and waves come on them from every side, and they think that they are overwhelmed, that is, [that] they shall perish, they call upon God, s…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. But when He answers their prayer, and saves them from their distress, they cause corruption in the earth, disbelieving and committing wrongdoing and sins. Wake up and realise O People! The evil consequences of your sins and transgression only falls upon yourselves and does not hurt Allah in any way. They enjoy it in the life of this world which is passing, and then they return to Allah on the day of Judgement, and He will inform them of the wrongdoing they used to do, and repay them for it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

us from these, terrors, we shall verily be of the thankfid’, [of those] who affirm [Your] Oneness. [10:23] Yet when He has delivered them, behold! they are insolent in the earth wrongfully, by associat¬ ing others with God. O mankind, your insolence, wrongdoing, is only againft yourselves, since the sin thereof shall fall againSt them; it is [but], the enjoyment of the life of this world, which you will enjoy for a short while, then to Us is your return, after death, and We shall inform you of what you used to do, and then requite you for it (a variant reading [for nominative matau ] has…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. The example of the life of this world, and the enjoyment in it, and how quickly it comes to an end, is that of the rain which is absorbed by the plants of the earth, from which people eat grains and fruits, and animals benefit from its vegetation. When the earth has taken on its bright colour and looks beautiful because of the different plants growing on it, and the people think that they will be able to harvest and gather what has grown, Allah’s command comes to destroy it, so as if it had been harvested and not been full of anything.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n other words [read as with an omitted verb such as] tatamatta‘una, ‘ [one which] you shall enjoy’). [10:24] The likeness, the description, of the life of this world is only as water, rain, which We send down from the heaven, then the plants of the earth mingle with it, [they mingle] because of it, attaching them¬ selves one to another, whereof mankind eat, [plants] such as wheat and barley and so on, and cattle [eat], 4 According to Muslim accounts of the pre-Islamic period, 'Amr b.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. And Allah calls all people to His Paradise which is the Home of Peace, where people will be safe from difficulties and worries, and safe from death; and Allah enables whom He wills of His servants to come to Islam, guiding and leading them to this Home of Peace.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

as though] it never were. Thus do We detail, [do] We make clear, the signs for a people who refled. [10:25] And God summons to the Abode of Peace, that is, [the Abode] of security, which is Paradise, by summoning [people] to faith, and He guides whomever He wills, that he be guided, to a Straight path, the religion of Islam. [10:26] For those who do good, by having faith, is the faired reward. Paradise, and more, which is to contemplate God, exalted be He, as [reported] in a hadith by Muslim [in his Sahih ]; neither dutt, soot, nor ignominy, grief, shall overcome, envelop, their faces.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. Those who do good, including that which Allah made obligatory on them, and stay away from the sins that Allah has prohibited, will receive the best reward, which is Paradise, and even more, which is to see the noble face of Allah. Neither dust, nor humiliation nor disgrace will cover their faces. Such people who do good are the companions of Paradise, where they will remain eternally.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. Those who do bad actions – disbelieving and doing wrong – will receive equal repayment in the Afterlife for the sins they committed in this life. Their faces will be covered in humiliation and disgrace, and there will be no one to save them from the punishment that Allah will give them. It will be as if their faces were covered by patches of blackness of the dark night because of the great amount of smoke and blackness that will reach them from the fire of Hell. Such people are the companions of the fire of Hell, where they will live eternally.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ercome, envelop, their faces. Those, they are the inhabitants of Paradise: therein they will abide. [10:27] And for those ( wa’lladhina is a supplement to li’lladhina ahsanu, ‘for those who do good’, so [un¬ derstand it as] wa-li’lladhina, ‘and for those’) who earn evil deeds, by practising idolatry, [there shall be] the requital of an evil deed by the like thereof; ignominy shall overcome them — they have no protedor, no defender, againtl God — as if their faces had been covered with, cloaked [in], drips of darkest night (read qita'an, as the plural of qit‘a; or qit’an, meaning juz’an, ‘…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. And remember O Messenger, the Day of Judgement, when Allah will gather together all of creation, and will tell those who associated partners with Allah in the world to stay in their place – they and the ‘gods’ they used to worship beside Allah. Then He will separate those who were worshipped from those who worshipped them; and those who were worshipped will free themselves from those who worshipped them, saying, ‘It was not us you worshipped’.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n, meaning juz’an, ‘a part’). Those, they are the inhabitants of the Fire: therein they will abide. [10:28] And, mention, the day on which We shall gather them, that is, creation, all together, then We shall say to those who associated others [with God]: ‘In your place! (makdnakum is in the accusative because ilzamu, ‘adhere to’, is implied [sc. ilzamu makdnakum]). You ( antum: this emphasises the [sec¬ ond person plural] subject concealed in the implied verb [ilzamu], and allows for the supplement [that follows]:) and your associates!’, that is, the idols.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. Their so called gods dissasociate themselves from them, saying that Allah is sufficient as a witness that they were not happy being worshipped by them, nor did they command them to do so, nor were they aware of their worship of them!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d [iyydna, ‘us’] precedes the verb in order [to accord] with the end-rhyme [of the Qur’anic verse]; [10:29] God suffices as a witness between us and you, that indeed (in is softened, so [read as] innd) we were unaware of your worship’. [10:30] There, that is, on that day, every soul shall experience (tablu derives from balwd, ‘a trial’; a variant reading has tatlu, ‘it shall recite’, derived from tildwa, ‘recitation’) 6 what it did before, [what] it offered in the way of deeds, and they shall be returned to God, their rightful, [their] established, everlasting, Lord, and that which they…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. In that great place each soul will be informed of what it did in the life of the world. Then the idolaters will return to their true Lord, Who is Allah, Who has power over their reckoning, and the intercession of idols that they made up will be non-existent.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Say O Messenger to these idolators, 'Who is it that provides for you from the sky, sending down rain; who provides for you from the earth, with the plants that grow in it and what it contains of metals and minerals; and who brings the living from the dead, like humanity from a drop of semen and the bird from the egg; and who brings the dead from the living, like semen from animals, and the egg from the bird? And who governs everything in the heavens and the earth and what has been created in them? They will reply that Allah is the One Who does all of this.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

g, [of lies] againSt Him, in the way of associates, shall fail them, shall be absent [before them]. [10:31] Say, to them: ‘Who provides for you, rain, out of the heaven, and, plants [out of], the earth, or Who owns hearing, meaning the ability to make hear, that is, the creation of this [faculty], and sight, and Who brings forth the living from the dead and brings forth the dead from the living, and Who dire its affairs?’, between creatures? They will surely say, ‘It is He, God.’ Then say, to them: ‘Will you not then fear?’. Him, and believe?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. The One who does all of that O people is Allah, The Truth, your Creator and the Manager of your affairs. Then besides truth, what is there except error and loss? How do you turn away from the clear truth, with its proofs, to falsehood whims and desires?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

y will surely say, ‘It is He, God.’ Then say, to them: ‘Will you not then fear?’. Him, and believe? [10:32] That, Doer of all these things, then is God, your true, established, Lord: so what is there, after truth, except error? (the interrogative is meant as an affirmative, in other words, there is nothing after it [truth] other than that [error]; thus he who mistakes the truth, which is the worship of God, has fallen

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. Just as the Lordship of Allah is established, His Decree has also been established; that those who turn away from the truth out of pride will not have faith.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

into error). How then are you turned away, from faith, despite the proofs having been established? [10:33] Thus, ju Si as those are turned away from faith so, the Word of your Lord is justified concerning those who are wicked, [those who] disbelieve, and this [Word] is [either] the verse, [Q. 32:13] ‘Verily I shall fill Hell [with jinn and mankind, together ]’, 7 or it is [the following:] that they do not believe. [10:34] Say: ‘Is there of those whom you associate [with God] one that originates creation, then recre¬ ated it?’ Say: ‘God originates creation, then recreates it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. Say to them O Messenger: 'Is there are any of their ‘partners’ who they worship beside Allah, who originate creation from nothing, and bring it back to life after death?' Tell them: 'Allah originates creation from nothing, and then brings it back to life after death, so how can you O idolaters turn away from the truth to falsehood?'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. Say to them O messenger: 'Is there are any of their ‘partners’ who they worship beside Allah, one who guides to the truth? Is He Who guides people to the truth and calls them to it more worthy of being followed, or your so-called gods which cannot guide themselves unless they are guided? What is wrong with you that you judge so falsely, claiming that they are ‘partners’ to Allah? Allah is far above what you say.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

w then are you deviated?’, turned away from worshipping Him, despite proof having been established. [10:35] Say: ‘Is there of those whom you associate [with God] one that guides to the truth?’, by [means of] setting up [definitive] arguments and creating guidance. Say: ‘God guides to the truth; is One Who guides to the truth — and this is God — more deserving of being followed, or one who does not guide, [one who] is not [himself] guided, unless he is guided?, more deserving of being followed? (the inter¬ rogative is meant as an affirmation and a rebuke, in other words, the former is more…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. Most of the idolaters only follow matters that they have no knowledge about, only guessing and assuming. Mere assumption cannot take the place of knowledge and can be of no use against it. Allah knows all that they do, nothing of what they do is hidden from Him, and they will be rewarded accordingly.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ow do you make] this corrupt judgement, one where what does not deserve to be followed is followed? [10:36] And moft of them, in worshipping idols, follow nothing but conjecture, since they imitate their fathers therein; truly conjecture avails nothing againCt truth, when what is sought is knowledge. Surely God is Knower of what they do, and will requite them for it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. This Qur’ān, miraculous in its eloquence and law-giving, could not be fabricated, and it cannot be attributed to anyone but Allah, because people are not capable of coming up with anything similar to it. Rather, it confirms the scriptures that were revealed before it, and clarifies the laws in it, and there is no doubt that it was revealed by the Lord of all created things.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

en what is sought is knowledge. Surely God is Knower of what they do, and will requite them for it. [10:37] And this Qur’an is not such as could ever be produced, that is, [it could not be] a fabrication, [by anyone] besides God; but it is, revealed [as], a confirmation of what is before it, of Scriptures, and a de¬ tailing of the Book, a exposition of the rulings and other matters which God has prescribed — wherein is no doubt, no uncertainty —from the Lord of the Worlds ( min rabbi’l-' dlamln is semantically connected to tasdiqa, ‘a confirmation, or to an omitted unzila, ‘revealed’; a v…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. Or do these idolaters say that Muhammad (peace and blessings be upon him) came up with the Qur’ān himself claiming that it is from Allah? Say to them O Messenger, 'If I as a human being like you, have been able to come up with it, then you also should bring a chapter like it, and call upon whomever you wish to assist you, if you are telling the truth in claiming that the Qur’ān is not really from Allah. But you have not be able to do so, even though you are talented and eloquent in the language – showing you that the Qur’ān has been revealed by Allah.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ative tafsilu, ‘a detailing’, [for the accusative tafsila ] by [reading] an implied huwa, ‘it is’). [10:38] Or do they say, ‘He has invented it’?, Muhammad (s) has invented it. Say: ‘Then bring a sura like it, in terms of the clarity and the rhetorical excellence of its language, by way of invention, for you are eloquent ^eakers of Arabic like me; and call upon whom you can, for help in this [matter], besides God, that is, other than Him, if you are truthful’, in [saying] that this is an invention. But they were not able to do this.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39.Yet the disbelievers do not respond to these challenges, but reject the Qur’ān before even thinking about it, without understanding it, and the punishment about which they have been warned has not yet come to them, although it is near!. In the same way, past communities rejected the truth, and Allah sent His punishment upon them. So reflect upon the end of these communities who rejected the truth, because they were destroyed by Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

im, if you are truthful’, in [saying] that this is an invention. But they were not able to do this. [10:39] God, exalted be He, says: Nay, but they denied that, the knowledge whereof they did not com¬ prehend, that is, [they denied] the Qur’an and did not reflected upon it; and whereof the interpretation, the consequence of the threats [made] therein, has not yet come to them. So, in the same [manner of] denial, those who were before them denied, their messengers.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. There are idolaters who believe in the Qur’ān before their death, and there are those who do not believe in it out of stubbornness and pride until they die. Allah knows best those who persist in their disbelief and ingratitude, and will repay them for their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fair was concluded, by their being destroyed. In a similar manner, We shall destroy these [people]. [10:40] And of them, that is, [of] the people of Mecca, are some who believe in it, God being aware of this in their case, and some who would never believe therein. And your Lord knows very well the cor¬ rupters : this is a threat for them. [10:41] If they deny you, then say, to them: ‘Unto me is my work, and to you your work, that is, for each there will be a [due] requital of his deeds; you are innocent of what I do, and I am innocent of what you do’-, this was abrogated by the ‘sword’ v…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. If they reject you O Messenger, then you will be rewarded for what you do, and your actions are your responsibility; and that they will be repaid for what they do, and they will have to deal with the consequences of their actions. They will not be responsible for what happens to you, and you are free from what happens to them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. And some of the idolaters listen to you O Messenger as you recite the Qur’ān not wanting to accept it and follow it. Are you able to make deaf people hear? Likewise you cannot guide those who are deaf to the truth, as they will not understand it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of what I do, and I am innocent of what you do’-, this was abrogated by the ‘sword’ verse [Q. 9:5]. [10:42] And of them are some who listen to you, when you recite the Qur’an. But will you make the deaf to hear — He likens them [the Meccan disbelievers] to these [the deaf] because they are not able to benefit from what is recited to them — even though, with their deafness, they do not understand?, [even though they do not] reflecft? 7 Also cf. Q. 11:119: And the Word of your Lord has been fulfilled: ‘Verily I shall fill Hell with jinn and mankind, together’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. And from them are those who see you O Messenger with their normal eyesight, but not with the vision of insight. Is it possible for you to make the blind see? You are not able to do so, and likewise you is unable to guide those who lack perception and understanding.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

he Word of your Lord has been fulfilled: ‘Verily I shall fill Hell with jinn and mankind, together’. [10:43] And of them are some who look toward you. But will you guide the blind, even though they do not see? — He likens them [the Meccan disbelievers] to these [the blind] because they fail to be guided, nay, [they are] much worse [since God says]: It is not the eyes that are blind, but blind are the hearts within the breasts [Q. 22:46]. [10:44] Verily God does not wrong mankind in any way, but mankind wrong themselves.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. Without doubt, Allah is far too High and Exalted that He would wrong people, and He does not wrong them by even the weight of an atom. Rather, it is they who wrong themselves, bringing about their own ruin because of clinging to falsehood, pride and stubbornness.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sts [Q. 22:46]. [10:44] Verily God does not wrong mankind in any way, but mankind wrong themselves. [10:45] And on the day when He shall gather them, it is, as if they had not tarried, in this world, or in the grave, but an hour of the day, because of the terror of what they see (the comparative sentence is a circumstantial qualifier referring to the [third person] pronoun); recognising one another, knowing one another, upon their being resurrected, but thereafter the recognition ceases on account of the severity of the terrors (the [laSt] sentence is either an implied circumstantial qual…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. On the day that Allah gathers people on the Day of Judgement, to bring them to account, it will be as if they had lived on earth and then waited after death for the Day of Judgement for only an hour, and no more. They will recognise each other on that day, but then their acquaintances will be cut off from them because of the intensity of the terrors they witness on the Day of Judgement. The losers will be those who rejected the meeting with their Lord on the Day of Judgement and who did not believe in the day or resurrection so that they could safeguard themselves from loss.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. Regardless of whether Allah shows the Messenger (peace be upon him)some of the punishment He promises them before his death, or He makes him die before this, they will return to Allah on the Day of Judgement. Moreover, Allah is a witness to what they used to do, none of it being hidden from Him, and they will be repaid for their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

verily have loft who denied the encounter with God, through resurrection, for they were not guided. [10:46] And whether ( wa-imma: the nun of the conditional particle in has been assimiliated with the extra md) We show you something of that which We promise them, of chastisement, during your lifetime (the response to the conditional Statement has been omitted, in other words [understand it as being] fa- dhaka, ‘then so shall it be’), 8 or We take you [to Us], before punishing them, to Us they shall return, and God, moreover, is Witness, Aware, of what they do, in the way of their denials…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. Every past nation had a messenger sent to them. When the messenger delivered to them what he was instructed to, and they rejected him, it was judged justly between him and them. Allah saved the messenger out of His grace, and destroyed them through His justice; and they were not wronged in any way in the repayment for what they did.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

in the way of their denials and disbelief, and so will chaStise them with the severest punishment. [10:47] And for every community, of the communities [of this world], there is a messenger. And when their messenger comes, to them, and they deny him, judgement is passed between them juflly, fairly, such that they are punished and the messenger, and all those who accepted his truthfulness, are deliv¬ ered; and they are not wronged, by being punished for no crime: similarly, We shall deal with these [disbelievers of your community]. [10:48] And they say: ‘When will this promise, of chastise…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. The stbborn disbelievers say: 'When will the punishment you promised to us occur, if you are telling the truth.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. Say to them O Messenger, 'I have no control over anything benefiting or harming me, so how can I control benefit or harm for other people, apart from what Allah wills? How then do I know the Ghaib? Allah has appointed a set time for the destruction of every nation; but only Allah knows the times. If the time of your destruction has arrived, it cannot be brought forward or delayed by even a second.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nd they say: ‘When will this promise, of chastisement, come to pass, if you are truthful, about it?’ [10:49] Say: ‘I have no power to, avert, hurt, from, myself, or to, bring, benefit, except as God might will, to give me power over: so how could I possess the power to bring about the chastisement? For every community there is an appointed time, a fixed period until they perish. When their time comes, they cannot put it off, they will not miss it, by a single hour, nor bring it forward, [nor] overtake it’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. Say O Messenger to these people who wish to hasten on the punishment: 'Inform me if the punishment of Allah came toy ou at any time of the night or day, what is it of this punishment exactly that you want to be brought quickly– happiness and joy? Or would it be sorrow and regret? Therefore, you should not seek to hasten it.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

annot put it off, they will not miss it, by a single hour, nor bring it forward, [nor] overtake it’. [10:50] Say: ‘Have you considered?, [Say] inform me: If His, God’s, chastisement comes upon you by night or day, what, part, is there of it, that is, [of] the chastisement, that the sinners, the idolaters, seek to haften? (an overt noun [al-mujrimun, ‘the sinners’] has replaced the [second person, ‘you’] pronominali- sation.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51.Or is it that they will believe after the promised punishment has come down upon them, when believing will not benefit anyone who had not previously brought faith? Is it now that they will believe? And before they were seeking to hasten it because they did not believe in it?!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

here is to provoke terror [in them], in other words: how awful is that which they seek to haSten!) [10:51] Is it [only] then, when it has come to pass, [when] it has befallen you, that you will believe therein?, that is, in God, or [it means] in the chastisement, when it has come down (the [use of] hamza [in a-thumma, ‘is it then] is to deny [the possibility of] deferment [of chastisement], in other words, it [your belief] will not be accepted from you [in that instance] and it will be said to you: Now, do you believe, when [until now] you have been hastening it on?’, in mockery [of it].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. Then when they have been made to enter the punishment and they will seek to be removed from it, it will be said to them: 'Taste the everlasting torment of the Hereafter. Are you not being repaid except for your disbelief and disobedience?

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53.The idolaters ask you O Messenger f this punishment which they have been promised is true? Tell them: 'By Allah! It is the very truth and you cannot get away from it.'

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

lation of the Qur’an to make sense, it is beS to compromise by translating the Arabic as ‘whether’. [10:53] And they ask you to tell, to inform, them, ‘Is it true?’, that which you promise us in the way of chastisement and resurrection? Say: ‘Aye, indeed, by my Lord! Verily it is true and you cannot escape’, [you cannot] elude the chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. If every person who associated partners with Allah possessed all the valuable wealth on earth, they would offer it as ransom from Allah’s punishment if they were given the opportunity to do so. The idolaters will conceal their regret for their disbelief when they see the punishment on the Day of Judgement. Allah will decide between them with justice and they will not be wronged, and they will only be repaid for their actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

indeed, by my Lord! Verily it is true and you cannot escape’, [you cannot] elude the chastisement. [10:54] And if each soul that has done wrong, [that] has disbelieved, had all that is in the earth, of riches, it would offer it as ransom, againSt chastisement on the Day of Resurrection; and they will feel remorse within them, for having neglected faith, when they see the chastisement, their leaders keep it [their remorse] secret from the weak ones whom they had led aStray, fearing reproach, but it has been decided juStly between them, [between] all creatures, and they are not wronged, in…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. The control of whatever is in the heavens and earth is only Allah’s. Allah’s promise of punishment for the disbelievers will undoubtedly occur, but most of them do not know that and are therefore in doubt.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s been decided juStly between them, [between] all creatures, and they are not wronged, in anything. [10:55] Why, surely to God belongs all that is in the heavens and the earth. Why, surely God’s promise, of resurrection and requital, is true, [is] fixed, but moSt of them, people, do not know, this. [10:56] He gives life and makes to die, and to Him you shall be returned, in the Hereafter, and He shall requite you for your deeds.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. He, may He be glorified, raises the dead and causes the living to die. It is to Him alone that you will be returned on the Day of Judgement. He will then repay you for your actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and requital, is true, [is] fixed, but moSt of them, people, do not know, this. [10:56] He gives life and makes to die, and to Him you shall be returned, in the Hereafter, and He shall requite you for your deeds. [10:57] O people, that is, inhabitants of Mecca, there has come to you an admonition from your Lord, a Book which contains [mention] of that which is [permissible] for you and that which is enjoined on you, and this [Book] is the Qur’an; and a healing, a cure, for what is in the breaSts, of corrupt beliefs and uncertainties, and a guidance, from error, and a mercy for those who b…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. O people, now this Qur’ān has come to you, a powerful reminder, encouragement and warning. It is a cure for the illnesses of doubt and uncertainty that are in the hearts. It contains guidance to the path of truth and is a mercy for the believers, who are the ones who benefit from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

o die, and to Him you shall be returned, in the Hereafter, and He shall requite you for your deeds. [10:57] O people, that is, inhabitants of Mecca, there has come to you an admonition from your Lord, a Book which contains [mention] of that which is [permissible] for you and that which is enjoined on you, and this [Book] is the Qur’an; and a healing, a cure, for what is in the breaSts, of corrupt beliefs and uncertainties, and a guidance, from error, and a mercy for those who believe, in it. [10:58] Say: ‘In the bounty of God, [that is] Islam, and in His mercy, the Qur’an, in that, bounty…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. Say, O Messenger, to the people: The Qur’ān that Muhammad (peace be upon him) brought to you is Allah’s grace and mercy to you. So rejoice in Allah’s grace and mercy to you by way of the revelation of this Qur’ān, and not in anything besides this. What Muhammad (peace be upon him)brought to them from His Lord is better than the temporary and trivial things of this world.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

uncertainties, and a guidance, from error, and a mercy for those who believe, in it. [10:58] Say: ‘In the bounty of God, [that is] Islam, and in His mercy, the Qur’an, in that, bounty and mercy, let them rejoice: it is better than what they hoard’, in this world (read yajma’un, ‘they hoard’, and tajmaun, ‘you hoard’). [10:59] Say: ‘Have you considered, inform me, what provision God has revealed, has created, for you, how you have made some of it unlawful and some lawful?’, as in the case of [the camels called] al- Bahlra or al-Sa’iba, and carrion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. Say, O Messenger, to these idolaters: Tell me about Allah’s favour to you by way of the provision that He sent down, which you treated as you wished by making some unlawful and some lawful. Also, say to them: Did Allah give you permission in declaring those things lawful or unlawful, or are you making up lies about Allah?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

etter than what they hoard’, in this world (read yajma’un, ‘they hoard’, and tajmaun, ‘you hoard’). [10:59] Say: ‘Have you considered, inform me, what provision God has revealed, has created, for you, how you have made some of it unlawful and some lawful?’, as in the case of [the camels called] al- Bahlra or al-Sa’iba, and carrion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. What do those who invent lies about Allah think will happen to them on the Day of Judgement? Do they think they will be forgiven? Never! Allah is Bountiful to people by giving them respite and not punishing them immediately; but most people deny Allah’s favours to them and are not grateful for them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

No! Or do you, nay [you], invent lies concerning God?’, by attributing that to Him. [10:60] And what do they suppose, those who invent lies concerning God, [will happen to them] on the Day of Resurredion?: do they reckon that He will not chastise them? No! Truly God is Bountiful to mankind, by granting them recite and bestowing graces upon them, but mo ft of them do not give thanks.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. You, O Messenger, do not get involved in any matter, nor do you recite any portion of the Qur’ān, nor do you, O believers, do any action, except that I see you. I know about you when you act, and I hear you. The weight of an atom, in the sky or on earth, is not hidden from the knowledge of your Lord. Nor is there anything lesser or more in weight, except that it is recorded in a clear book that does not omit anything, no matter how small or big it may be.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

kind, by granting them recite and bestowing graces upon them, but mo ft of them do not give thanks. [10:61] And you, O Muhammad (s), are not occupied with any business, any matter, nor do you recite anything regarding it, that is, regarding such a matter — [or it means: nor do you recite anything] from God, by way of the Qur’an, which He has revealed to you, nor do you perform any adion, God is ad¬ dressing him and his community, but We are witnesses, watchers, over you when you are engaged there¬ in, that is, [in] the aCtion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. The friends of Allah will not have any fear of the terrors to come on the Day of Rising and they will not grieve over the pleasures of the world that they missed.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

greater, but it is in a clear, a manifest, Book, namely, the Preserved Tablet ( al-lawh al-mahfuz). [10:62] Assuredly God’s friends, no fear shall befall them, neither shall they grieve, in the Hereafter. [10:63] They are, those who believe and fear, God, by observing His commandments and prohibitions. [10:64] Theirs are good tidings in the life of this world: in a hadith verified by al-Hakim this has been ex¬ plained as [referring to] a propitious vision which an individual might have or [a vision] which another might have of that person; and in the Hereafter: Paradise and reward.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. The friends of Allah are those who possess the qualities of having faith in Allah and following His Messenger; they are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. There is good news for these friends of Allah from their Lord, which will make them happy in the life of this world by means of good dreams and praise from people. They will also receive good news from the angels when they take away their souls. Allah’s promise will never be broken. That reward is the great success because it entails the fulfilment of their desires and salvation from what they fear.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. Do not grieve, O Messenger, over what these people say in an attempt to insult or attack your religion. All power and dominion belongs to Allah. Nothing is outside His ability. He is the One Who hears their statements and knows their actions, and He will repay them for that.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

no changing the Words of God, no failing of His promises; that, mentioned, is the supreme triumph. [10:65] And let not what they say, to you, that you have not been sent [as a prophet] or otherwise, grieve you. Truly (inna: indicates a new sentence) power, might, belongs wholly to God. He is the Hearer, of ,<]ieech, the Knower, of deeds, and will requite them and grant you victory. 9 The different types of names for these camels are mentioned in the commentary to Q. 5:103.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. The control of whoever is in the heavens and earth is only Allah’s. What is it that the idolaters who worship partners besides Allah are following? In reality, they are only following doubt and they are only lying when they attribute partners to Allah. Allah is far above their statements.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ctory. 9 The different types of names for these camels are mentioned in the commentary to Q. 5:103. [10:66] Why, surely to God belongs all who are in the heavens and all who are in the earth, as servants, possessions and creatures. Those who call upon, [those who] worship, besides God, that is, other than Him, idols, are not following associates, of His, in reality, exalted be He above this: they are following nothing but conjecture, in this [matter], that is, their supposition that these are gods who intercede for them, and they are only telling lies, in this [matter].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. It is He alone Who has made the night for you, O people, to take rest from tiredness. He has made the day bright for you to work and earn your livelihood. In that there are clear evidence for a people who listen with a view to being mindful and accepting.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ition that these are gods who intercede for them, and they are only telling lies, in this [matter]. [10:67] He it is Who made for you the night that you should red therein, and the day to see: the attribu¬ tion of sight ( ibsar ) to ‘the day is figurative, since one is able to see during it. Surely in that are signs, indications of His Oneness, exalted be He, for a folk who are able to hear, hearing [in such a way so as] to reflecft and be admonished.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. Some of the idolaters said, ‘Allah has taken the angels as daughters’. Allah is free of their statement. He, may He be glorified, is Self-sufficient and is not in need of any of His creation. The control of whatever is in the heavens and the earth is His. You, O idolaters, do not have any proof for this statement of yours. Are you saying such a serious statement about Allah – by attributing a child to Him – even though you do not know the reality of this and you have no proof?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e He, for a folk who are able to hear, hearing [in such a way so as] to reflecft and be admonished. [10:68] 77 i ey, that is, the Jews and the Christians, and those who claim that the angels are the daughters of God, say, ‘God has taken [to Him] a son’. God, exalted be He, says to them: Glory be to Him!, [in af¬ firmation of] His transcending having offering. He is Independent, [without need] of anyone, for only he who has need of a child would desire [to have] one. To Him belongs all that is in the heavens and all that is in the earth, as possessions, creatures and servants.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. Say to them, O Messenger: Those who invent lies about Allah – by attributing a child to Him – will not achieve what they desire and will not be saved from what they fear.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

his, that you say. Do you say about God what you do not know? (an interrogative meant as a rebuke). [10:69] Say: ‘Truly those who invent lies concerning God, by attributing offering to Him, shall not prosper’, they shall not find happiness. [10:70] Theirs will be, enjoyment, [only] a little, in this world, which they will enjoy for the duration of their lives, then to Us is their return, at death, then We shall make them tade terrible chadisement, after death, because they used to disbelieve.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. They should not be deceived by the luxuries of the world they enjoy. This is a brief and temporary enjoyment and then they will return to Me on the Day of Judgement. I will then make them taste the fierce punishment because of their disbelief in Me and rejection of My Messenger.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. Relate, O Messenger, to these denying idolaters the story of Noah (peace be with him) when he said to his people: O my people, if my being amongst you is hard for you, and my reminding you of Allah’s signs and advising you is too difficult, and you have resolved to kill me, so I place my reliance in Allah alone to make your plots fail. So make a firm decision about your matter: resolve to destroy me and call your gods to help you and do not let your plot be an obscure secret. After your plan to kill me, go ahead and finish what you secretly intend and do not give me a moment of respite.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

h, then We shall make them tade terrible chadisement, after death, because they used to disbelieve. [10:71] And recite, O Muhammad (s), to them, that is, [to] the Meccan disbelievers, the dory, the tale, of Noah ( Nuhin is substituted by [the following, idh qala ]) when he said to his people, ‘O my people, if my sojourn, my Stay among you, is too great [to bear], is a hardship, for you, as is my reminding you, my admonishing you, by the signs of God, in God have I put my trud; so decide upon your course of adion, resolve upon what you will do to me, together with your associates ( wa-shur…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. If you ignore my invitation, then you know that I have not asked for any reward from you for my conveying the message of my Lord to you. My reward is only from Allah, whether you have faith in me or not. Allah has instructed me to be of those who devote themselves to Him with obedience and good actions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ut what you desire, and do not put it off, [do not] give me respite, for I am not concerned by you. [10:72] But if you turn away, from my reminding [you], I have not asked you for any wage, any reward for it, so turn [and go] away: my wage, my reward, falls only on God, and I have been commanded to be of those who submit [ to God]’. [10:73] But they denied him, so We saved him and those with him in the Ark, and made them, that is, those with him, successors, in the earth, and We drowned those who denied Our signs, by [unleashing] the Flood.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. Noah’s people denied him and did not accept him. I therefore saved him and those believers who were with him in the ship. I made them the successors of those before them; and I destroyed those who rejected the signs and evidence that he brought by means of the Flood. So reflect, O Messenger, over the fate of the people who were warned by Noah (peace be with him) but did not believe.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. Then, after a period of time, We sent, after Noah, messengers to their people. The messenger came to their communities with overwhelming miracles and pure laws. But they had no intention to believe on account of their previous insistence on rejection of the messengers. Allah therefore sealed their hearts. Just as We sealed the hearts of the followers of the messengers of the past We will seal the hearts of the disbelievers who overstep Allah’s limits by committing disbelief in every time and place.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

for those who had been warned!, in that they were destroyed: likewise We deal with those who deny. [10:74] Then, after him, that is, [after] Noah, We sent messengers to their people, such as Abraham, Hud and Salih, and they brought them clear proofs, miracles, but it was not for them to believe in that which they had denied before, that is, before the sending of messengers to them. Thus do We seal.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. After a period of time, following these messengers, I sent Moses and his brother, Aaron, to Pharaoh, the king of Egypt, and the nobles from his people. I sent them with miracles indicating their truthfulness, but the people of Pharaoh were too proud to accept what the messengers brought. They were a sinful people because of their disbelief in Allah and rejection of His messengers.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. When the truth was brought by Moses and Aaron (peace be upon them) to Pharaoh and the nobles from his people, they said: These miracles – of the staff and the hand – that Moses has brought is clear magic and is not the revealed truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

folk, with Our, nine, signs, but they were disdainful, to believe in them, and were a sinful folk. [10:76] So, when the Truth came to them from Us, they said, ‘Surely this is manifest sorcery’, [sorcery that is] clear and evident. [10:77] Moses said, ‘Do you say [so] of the Truth when it has come to you, that it is sorcery? Is this sorcery?, when the one who has brought it has indeed prospered and has invalidated the sorcery of the sorcerers? Now sorcerers do not prosper’ (the interrogative in both instances is meant as a disavowal). [10:78] They said, ‘Have you come to us to divert us,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. Moses said to them in disapproval: Are you calling the truth, when it has come to you, magic? Never! This is not magic. I know that a magician can never be successful, so why would I practise magic?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. The people of Pharaoh gave Moses the following response: Have you brought this magic to turn us away from the religion we found our fathers following, so that you and your brother can gain control of us? We are not going to believe you two, O Moses and Aaron.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. Pharaoh said to his people, ‘Bring me every person who is knowledgeable and skilled in magic’.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

might be the greatness, the kingship, in the land, the land of Egypt? We will not believe you two’. [10:79] And Pharaoh said, ‘Bring me every cunning sorcerer’, [every] individual excelling in the art of sorcery. [10:80] And when the sorcerers came, Moses said to them, after they had said to him. Either you caSl, or we shall be the carters! [Q. 7:115]: ‘CaStyour caSH’

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. When the magicians were brought to Pharaoh, Moses (peace be upon him) said to them with full faith that he would defeat them, ‘Throw down, O magicians, whatever you have to throw’.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. When they threw down their magical spells, Moses (peace be upon him) said to them: What you have shown is magic. Allah will cause what you have done to be nothing and of no effect. You cause corruption on earth by means of your magic and Allah does not set right the action of a person who causes corruption.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fter they had said to him. Either you caSl, or we shall be the carters! [Q. 7:115]: ‘CaStyour caSH’ [10:81] Then, when they had caSt, their ropes and staffs, Moses said, ‘What ( ma is interrogative and the subject, its predicate being [the following, ji ’turn bihi]) have you brought? Sorcery? ( d’l-sihru [a-al- sihru] is a substitute [for the predicate ji’tum bihi, ‘have you brought’]; a variant reading has al-sihru with a single hamza, making it predicative, in which case ma is the relative particle of the subjedt) 10 Verily God will bring it to nothing. He will efface it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. Allah will establish the truth and give it weight with His words of decree and with the proof and evidence contained in His words of law, even though the sinful disbelievers from the people of Pharaoh dislike it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. The people resolved to turn away and none accepted Moses (peace be upon him), despite the open miracles and clear proof he brought, besides a few youth from his people, the Israelites. Those who persisted in rejection did so out of fear that Pharaoh and the nobles from his people would turn them away from their faith by imposing a punishment on them if they came to know of their belief. Pharaoh was high-handed in his authority over Egypt and its people, and he was of those who overstepped the limit with respect to disbelief and in killing and punishing the Israelites.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ish and make prevail, the Truth by His words, by His promises, however much the sinners be averse’. [10:83] But with Moses, none believed save a few descendants, a party, of, the children of, his, that is, Pharaoh’s, folk, out of fear of Pharaoh and their council, that he [Pharaoh] might persecute them, turn them away from his [Moses’s] religion by torturing them; and truly Pharaoh was despotic, arrogant, in the land, the land of Egypt, and truly he was of the prodigal, [of] those who transgress the bounds by claiming to be Lords. [10:84] And Moses said, ‘O my people, if you have believe…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. Moses (peace be upon him) said to his people, ‘O my people, if you have true faith in Allah, place your reliance in Him alone, if you have submitted. Placing reliance in Allah will protect you from harm and will bring you good’.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. They responded to Moses (peace be upon him) and said to him: In Allah alone we place our trust. O our Lord, do not give the wrongdoers power over us because they will try to take us away from our religion by inflicting punishments on us, by killing us and by tempting us.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e, if you have believed in God then put your trust in Him, if you have [truly] submitted [to Him]’. [10:85] Sotheysaid, ‘In God we have put our truSt. Our Lord, make us not a [cause of] temptation for the evildoing folk, that is, do not make them prevail over us, leSt they then think that they are upon the right path and so end up succumbing to [the] temptation [of thinking that they are upon the right path] because of us; [10:86] and deliver us by Your mercy from the unbelieving folk’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. Rescue us through Your mercy, O our Lord, from the hands of the people of Pharaoh who are disbelievers, because they have made us into slaves and have harmed us by inflicting punishments on us and by killing us.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

on the right path] because of us; [10:86] and deliver us by Your mercy from the unbelieving folk’. [10:87] And We inspired Moses and his brother [saying]: ‘Appoint houses for your people in Egypt and make your houses oratories, places in which to perform prayers, so that you might be secure from fear — for Pharaoh had prohibited them from performing prayers — and establish, fulfil, worship; and give good tidings to the believers’, of vicftory and Paradise.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. I revealed to Moses and his brother, Aaron (peace be upon them), that they should select and make homes for their people to worship Me alone; that they should make their homes face the direction of the qiblah (which was then Jerusalem); and that they should perform the ritual prayer with perfection. I also told Moses to inform the believers of news that will please them: the news of My assistance and support for them; My destruction of their enemy; and My making them successors on earth.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. Moses (peace be upon him) said: O our Lord, You have given Pharaoh and the nobles from his people the glitz and glamour of this world. You have also given them wealth in this worldly life; but they were not grateful to You for what You gave them. Instead, they used that to mislead others from Your path. O our Lord, utterly destroy their wealth. Make their hearts hard so that they do not believe, unless they see the painful punishment at a time when their belief will be of no benefit to them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

and establish, fulfil, worship; and give good tidings to the believers’, of vicftory and Paradise. [10:88] And Moses said, ‘Our Lord, You have indeed given Pharaoh and his council splendour and riches in the life of this world. Our Lord, You have given them this, that they may lead [people] aStray, as a consequence thereof, from Your way, [from] Your religion.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. Allah said to Moses and Aaron that He had accepted their prayer against Pharaoh and the nobles from his people. He instructed them to remain firm on their religion and not to deviate from it by following the path of the ignorant ones who do not know the path of truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

astisement’: he [Moses] invoked God against them and Aaron said ‘Amen at the end of his invocation. [10:89] He, [God] exalted be He, said, ‘Your prayer has been answered : thus their riches were trans¬ formed into atones and Pharaoh did not believe until he was about to drown. So the two of you remain upright, with the Message and the Call until such time as chastisement befalls them, and do not follow 10 In other words, the subject becomes ‘that which (ma) you have brought’, and the predicate is ‘sorcery’: this is actually the usual grammatical understanding and rendition of this part of…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. I made the Israelites safely cross the sea after I split it open. Pharaoh and his troops pursued them out of oppression and enmity. Then, when the sea closed on him, bringing them to the point of drowning and he lost all hope of being saved, he said, ‘I believe that there is no being worthy of worship besides the One Whom the Israelites have accepted, and I am one of those who submit to Allah by following Him’.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

on My judgement — it is reported that he [Moses] remained [alive] a further forty years thereafter. [10:90] And We brought the Children of Israel across the sea; and Pharaoh pursued them, he caught up with them, together with his hoSts, in insolence and transgression ( baghyan wa-’adwan: these constitute the [direcft] objed denoting reason), until, when the [fate of] drowning overtook him, he said, ‘I believe that ( annahu is [to be understood as] bi-annahu; a variant reading has innahu, ‘truly it is ..indicating a new sentence) 11 there is no god save Him in whom the Children of Israel b…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. Do you believe now after losing hope of life? You, O Pharaoh, had gone against Allah before the punishment by disbelieving in Him and preventing others from His path and you were one of those who spread corruption because of your own misguidance and your leading others astray.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ruSt mud from the sea into his mouth, leSt [God’s] mercy embrace him. And he [Gabriel] said to him: [10:91] ‘Now, do you believe, when hitherto you have disobeyed and been of those who do corruption?, on account of your being aStray and your leading [others] aStray, away from belief. [10:92] But this day We shall save you. We shall bring you out of the sea, in your body, your lifeless corpse, that you may be, for those after you a sign, a lesson, that they might come to know your ser¬ vitude and not venture upon deeds like yours.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. So today I will take you out, O Pharaoh, from the sea and place you on a high piece of ground so that those who come after you can take a lesson from you. But many people are unmindful of My proof and evidence indicating My power, and they do not reflect over them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. I settled the Israelites in a fine and excellent place in the blessed lands of the Levant; and I provided them with pure and lawful provision. They did not differ in the matter of religion until the Qur’ān came to them confirming what they read in the Torah about the description of Muhammad (peace be upon him). When they rejected the revelation, their homelands were taken away from them.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

eople, that is, the people of Mecca, are heedless of Our signs’, not learning the lesson therefrom. [10:93] And verily We appointed for the Children of Israel an excellent abode, a noble [place of] resi¬ dence, namely, Syria and Egypt, and We provided them with good things; and they did not differ, such that some believed while others disbelieved, until the knowledge came to them. Tridy your Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. If you, O Messenger, are in doubt or confusion about the reality of the Qur’ān that I have revealed to you, then ask those Jews who read the Torah and the Christians who read the Gospel to confirm it. They will tell you that what was revealed to you is the truth because they have the description of it in their scriptures. The truth, about which there is no doubt, has come to you from your Lord, so do not be of those who have doubt.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ord will judge between them on the Day of Resurrection concerning that wherein they used to differ. [10:94] So, if you, O Muhammad (s), are in doubt concerning what We have revealed to you, of stories — hypothetically peaking — then question those who read the Scripture, the Torah, before you, for it is confirmed [therein] with them and they can inform you of its truth. The Prophet (s) said, ‘I have no doubt, nor will I question’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. Do not be of those who deny Allah’s proof and evidence, because that will make you one of those who have lost their own souls by bringing them to the point of destruction because of their disbelief. All these warnings are meant to show the seriousness of doubt and denial, despite the fact that the Prophet is protected from such things.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. Those against whom Allah’s decree – that they will die as disbelievers due to their insistence on it – is established will never believe –

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. Even if every explanatory or universal sign comes to them, until they witness the painful punishment and believe at a time when their belief will not benefit them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t whom your Lord’s Word, of chastisement, is justified, [against whom] it is due, will not believe, [10:97] though every sign come to them, until they see the painful chastisement, at which time it [their belief] will be of no use to them. [10:98] If only there had been one town — meaning its inhabitants — that believed, before chastisement befell it, and profited by its belief — except for the people of Jonah: when they believed, after seeing a portent of the chastisement, for they did not wait [to believe] until it came to pass, We removed from upon them the chastisement of degradation…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. Never did a town to which I sent messengers to believe in faith validly and beneficially and before seeing the punishment, except the people of Jonah. When they truly accepted faith, I removed the punishment of disgrace and humiliation from them in the worldly life, and I let them have enjoyment until the end of their lives.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. If your Lord, O Messenger, had willed for everyone on earth to believe, they would have done so. However, He did not will it to be so for a wise reason. He misguides whomever He wills through His justice; and He guides whomever He wills through His grace. You do not have the ability to force people to become believers: their guidance to faith lies only in Allah’s Hands.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of this world and We gave them comfort for a while, until the conclusion of their terms [of life]. [10:99] And if your Lord willed, all who are in the earth would have believed together. Would you then compel people, to do what God did not will that they do, until they are believers? No! [10:100] And it is not for any soul to believe save by the permission of God, by His will, and He causes abomination, chastisement, to fall upon those who have no understanding, [those who do not] reflect upon God’s signs. [10:101] Say, to the disbelievers of Mecca: ‘Behold what is in the heavens and in…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. It is not possible for any soul to believe by itself unless Allah permits. Belief only happens with His will, so do not lose yourself in grief over them. Allah places suffering and disgrace on those who do not apply their minds to His proof, instructions and prohibitions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. Say, O Messenger, to the idolaters who ask you for signs: Think about the signs that are in the heavens and the earth, which indicate Allah’s Oneness and power. Sending down signs and messengers are of no use for people who will not believe because of their insistence on disbelief.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. Are these denying people waiting for something similar to what Allah imposed on the past communities who had denied? Say, O Messenger, to them, ‘Wait for Allah’s punishment. I too am waiting with you for Allah’s promise’.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. Then I will send down the punishment on them and I will save My messengers and those of faith with them, so that they are not injured by what hurts their people. Just as I saved those messengers and the believers with them, I will most certainly save Allah’s Messenger and the believers with him, which is My duty to them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

stisements that befell them. Say: ‘Then await, this: I shall indeed be with you among the waiting’. [10:103] 77 i en We shall deliver ( nunajji: the imperfecft tense is [being used] to narrate a pa St situation) Our messengers and the believers, from the chastisement. In like manner, to [that] deliverance, it is incumbent upon Us to deliver the believers, the Prophet (s) and his Companions, when [the time comes for] chaStising the idolaters.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. Say, O Messenger: O people, if you are in doubt about my religion which I call you towards, the religion of monotheism, then I am certain of your religion being false and I will therefore not follow it. I will not worship those whom you worship besides Allah, but I will only worship Allah, the One Who will cause you to die. He has instructed me to be of those who are sincere to Him in religion.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

believers, the Prophet (s) and his Companions, when [the time comes for] chaStising the idolaters. [10:104] Say: ‘O people, that is, O people of Mecca, if you are in doubt of my religion, [and] whether it is true, then [know that] I do not worship those whom you worship besides God, that is, [worshipping] other than Him — namely, idols — for you have doubts concerning God; but I worship God Who will take you to Him, [Who] will seize your souls, and I have been commanded to be of the believers. [10:105] And, it has been said to me: “Set your purpose for religion, as a hanif inclining towar…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. He has likewise instructed me to remain firm on the true religion, inclining away from all other religions, and He has prohibited me from being one of those who associate partners with Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. Do not worship, O Messenger, besides Allah, the idols and false gods that have no ability to benefit others, nor can they inflict harm on others. If you worship them, you will then be one of the wrongdoers who breaks Allah’s right and the right of their own souls.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e: “Set your purpose for religion, as a hanif inclining towards it, and do not be of the idolaters; [10:106] and do not call upon, [do not] worship, besides God, that which can neither profit you, should you worship it, nor hurt you, should you not worship it; for if you do, this, hypothetically Sneaking, then you will surely be of the evildoers. [10:107] And if God afflids you, smites you, with some hurt, such as impoverishment or illness, there is none who can remove it save Him; and if He desires good for you, there is none who can repel His bounty, that [bounty] which He has intended…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. If Allah afflicts you, O Messenger, with a disaster and you desire to remove it, then know that no one can remove it except Him, may He be glorified. If He wants ease for you, then there is no one who can repel His grace. He makes His grace reach whomever He wills of His servants. No one can compel Him. He is Forgiving and Merciful to those of His servants who repent to Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. Say, O Messenger: O people, the Qur’ān has come to you as a revelation from your Lord. Whoever follows the right path and has faith in it, the benefit of that will return to him, because Allah is in no need of the obedience of His servants. Yet whoever strays, the effect of his straying will only harm him, because Allah is not affected by the disobedience of His servants. I am not a guardian over you, to watch over your actions and to take you to account for them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

that is, with [such] good, whom¬ ever He will of His servants.” He is the Forgiving, the Merciful’. [10:108] Say: ‘O people, that is, people of Mecca, the Truth has come to you from your Lord. So whoever is guided, is guided only for the sake of his own soul, since the reward of his being guided will be his, and whoever errs, errs only again ft it, since the evil consequence of his erring shall befall [only] it [his soul]. And I am not a guardian over you’, that I might then compel you to [accept] guidance.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. Follow, O Messenger, what your Lord reveals to you and act on it. Be patient with the harms caused by those who oppose you from your people, whilst you convey the message as instructed. Remain firm on this path until Allah passes judgement with respect to them: by giving you victory over them in the world and by punishing them in the Afterlife, if they die as disbelievers.

Tafsir al-Jalalayn

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