Had Allah so willed, I would not have recited the Qur’an to you

SURAH YOUNAS AYA NO 16 to 36

قُلْ لَوْ شَاءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلاَ أَدْرَاكُمْ بِهِ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِنْ قَبْلِهِ أَفَلاَ تَعْقِلُونَ (يونس: 16).
فَمَنْ أَظْلَمُ مِمَّنْ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ إِنَّهُ لاَ يُفْلِحُ الْمُجْرِمُونَ (يونس: 17).
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنْفَعُهُمْ وَيَقُولُونَ هَؤُلاَءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لاَ يَعْلَمُ فِي السَّمَاوَاتِ وَلاَ فِي الأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (يونس: 18).
وَمَا كَانَ النَّاسُ إِلاَّ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ (يونس: 19).
وَيَقُولُونَ لَوْلاَ أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنْ الْمُنْتَظِرِينَ (يونس: 20).
وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُمْ إِذَا لَهُمْ مَكْرٌ فِي آيَاتِنَا قُلْ اللَّهُ أَسْرَعُ مَكْرًا إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُون (يونس: 21).
هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِنْ كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوْا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَذِهِ لَنَكُونَنَّ مِنْ الشَّاكِرِينَ (يونس: 22).
فَلَمَّا أَنْجَاهُمْ إِذَا هُمْ يَبْغُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (يونس: 23).
إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنْ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالأَنْعَامُ حَتَّى إِذَا أَخَذَتِ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلاً أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالأَمْسِ كَذَلِكَ نُفَصِّلُ الآياتِ لِقَوْمٍ يَتَفَكَّرُونَ (يونس: 24).
وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلاَمِ وَيَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ (يونس: 25).
لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ وَلاَ يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلاَ ذِلَّةٌ أُوْلَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ (يونس: 26).
وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَا لَهُمْ مِنْ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنْ اللَّيْلِ مُظْلِمًا أُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ (يونس: 27).
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا مَكَانَكُمْ أَنْتُمْ وَشُرَكَاؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ وَقَالَ شُرَكَاؤُهُمْ مَا كُنْتُمْ إِيَّانَا تَعْبُدُونَ (يونس: 28).
فَكَفَى بِاللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ إِنْ كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِلِينَ (يونس: 29).
هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَا أَسْلَفَتْ وَرُدُّوا إِلَى اللَّهِ مَوْلاَهُمْ الْحَقِّ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ (يونس: 30).
قُلْ مَنْ يَرْزُقُكُمْ مِنْ السَّمَاءِ وَالأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنْ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنْ الْحَيِّ وَمَنْ يُدَبِّرُ الأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلاَ تَتَّقُونَ (يونس: 31).
فَذَلِكُمْ اللَّهُ رَبُّكُمْ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ إِلاَّ الضَّلاَلُ فَأَنَّا تُصْرَفُونَ (يونس: 32).
كَذَلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا أَنَّهُمْ لاَ يُؤْمِنُونَ (يونس: 33).
قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ قُلْ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ فَأَنَّا تُؤْفَكُونَ (يونس: 34).
قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ قُلْ اللَّهُ يَهْدِي لِلْحَقِّ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لاَ يَهِدِّي إِلاَّ أَنْ يُهْدَى فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ (يونس: 35).
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلاَّ ظَنًّا إِنَّ الظَّنَّ لاَ يُغْنِي مِنْ الْحَقِّ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ (يونس: 36).

(10:16) Tell them: ‘Had Allah so willed, I would not have recited the Qur’an to you, nor would Allah have informed you of it. I have spent a lifetime among you before this. Do you, then, not use your reason?21

21. This is a very strong argument against their accusation that Muhammad (peace be upon him) was himself the author of the Quran but was ascribing it to Allah, and in support of the Prophet’s (peace be upon him) claim that it was being sent down to him by Allah, Who was
its Author. The argument is this: You yourselves have witnessed the forty years of his life before his appointment to Prophethood. He was born in your own city and passed his boyhood, youth and middle age before your very eyes. He lived among you and had all kinds of relations, social, marital, economic, etc. with you. So much so that no aspect of his life was hidden from you. Did you notice anything in his whole life that might show that he could be the author of this Book? Do you not use your commonsense?

The question posed in the Quran implied two things which were well known to everyone in Makkah about the Prophet (peace be upon him):

First, during the forty years of his life before Prophethood, he had neither received any education nor training nor sat in any company that should have enabled him to become the author of such a Book as was full of unique things that were unknown to the people around
him. No one had ever heard from him anything about the problems that had been dealt with in different Surahs of the Quran. So much so that not even a relative or close friend of his had ever noticed anything in his talk or in anything about him that might have shown any signs of gradual development towards it before he made his great claim to Prophethood when he reached the age of forty. This was a clear proof of the fact that the Quran was not the invention of his own mind and that it must have been sent down to him from outside.
For it is impossible for a human being to produce anything like this, all of a sudden and without ever manifesting any signs of its evolution and development in his earlier life. That is why when some intelligent people of Makkah felt the absurdity of this accusation, they began to say that it was some other person who taught these things to him. But this was even more absurd than the first thing because they could not point out specifically a single person in the whole of Arabia, not to say of Makkah, who had the ability of producing such unique things as were contained in the Quran. They also knew that a person of such high caliber could not have remained obscure in some unknown corner for forty years.

The second thing, that had distinguished him during those forty years of his life, was his noble character both from the negative and from the positive aspects. He was never known to have told a single lie or practiced any kind of deceit, forgery, cunning, craftiness and the
like in any way whatsoever, On the other hand, all those people with whom he had come into contact in any capacity bore witness to the fact that he had been truthful, honest, and trustworthy without any blemish whatsoever. As an instance, a most well known historical
fact may be cited. Only five years before his Prophethood, the Kaabah was damaged by rains. When they were re-building it, a quarrel arose among the different clans of the Quraish as to who should have the honor of setting Hajr-i-Aswad (the Black Stone) in its proper place. Therefore it was agreed that the one who would be the first to enter into the Haram next morning should arbitrate in the quarrel. Next morning the first person who entered the Haram was Muhammad (peace be upon him). At this all the people cried out with joy, he is an absolutely trust worthy man, and we are fully satisfied with him; he is
Muhammad (peace be upon him).” This is how Allah had made that large gathering of the Quraish bear witness to the fact that he was “the trustworthy” before appointing him as His Messenger (peace be upon him). Therefore there was no justification for anyone to accuse the man, who had never told a lie nor ever practiced forgery nor craftiness in his whole life, of ascribing falsely to Allah his own literary creation, and claiming categorically and persistently that it was of divine origin.

That is why Allah has asked His Messenger (peace be upon him) to refute their absurd charge by saying, as it were, only this: O my people, use your common sense before making this absurd accusation, for I am not a stranger or a foreigner among you. I have lived a life time of forty years among you before making a claim that I have received revelation from Allah. How can you expect from my past that I would present the Quran to you as Allah’s Book, without gaining knowledge from Him and without His command?” See (Surah Al- Qasas, E.N. 109).

(10:17) Who, then, is a greater wrong-doer than he who forges a lie against Allah or rejects His signs as false? Surely the guilty shall not prosper.

22. That is, if these revelations are not from Allah and I myself compose them and present them as revelations from Him, there can be no greater sinner than I am. On the other hand, if these revelations are truly from Allah and you are falsifying these, then there can be no
greater sinner than you.

23. Some foolish people draw wrong and misleading conclusions from this verse, by a fallacious reasoning. They confine the meanings of falah to long life or worldly prosperity or worldly success and argue like this: This verse declares categorically that criminals can never attain success. The converse of this proposition, that is, anyone who is successful cannot be a criminal must also be true. Hence, if a claimant should live a long life after his claim to Prophethood or prosper in the world or his claim receives a good response in the world from the people, he should be acknowledged as a true prophet. For they argue, if he had been a false prophet he could not have prospered, but would have been killed or starved to death or rendered unsuccessful in his mission, as soon as he had claimed to be a prophet. But even a little thinking will show that this argument is fallacious on the face of it.
Firstly, the converse of every proposition is not always true. Secondly, the Quran does not use the word falah in this limited sense. Thirdly, Allah deals with the criminals according to His divine law of respite.

Now let us consider the matter in detail. The words “Indeed, the criminals will not be successful”, have not been used, in the context they occur, to prescribe a criterion for judging a true Prophet from a false one, so that if a claimant is successful, he should be accepted, and if he is not, he should be rejected. As a matter of fact, these words have been put in the mouth of the Messenger to make a declaration like this: I know it for certain that the criminals cannot attain (true) success: therefore I cannot commit the crime of making a false claim to Prophethood. But as regards you, I am absolutely sure that you cannot attain true success because you are guilty of falsifying me who is a true Prophet of Allah.

The other thing is that the word falah is not used in the limited sense of worldly success, but it has been used to denote the permanent success which never suffers any loss whatsoever irrespective of the fact whether the claimant gains or does not gain any worldly success in
the initial stage. Nay, it is just possible that a false claimant who invites people to misguidance should attain great worldly success and his misguidance might also prosper.
This is, however, not success in the terminology of the Quran, but this would be an utter failure. On the other hand, it is also possible that the inviter to the truth should suffer untold afflictions or fall a prey to the persecutions of the transgressors, and leave this world without winning over anyone to the side of the truth, but this will be, in the terminology of the Quran, true success and not a failure.

The other thing that refutes the fallacy of these foolish people is that they do not take into consideration the divine law of respite, according to which the mere fact that a false prophet enjoyed a long prosperous life is not a proof that he was a true prophet. The Quran has made it clear at many places that Allah does not expedite the matter of the punishment of the criminals, but gives them respite to mend their ways; nay, He also lets them loose in their deviation if they abuse that respite and become more corrupt. Sometimes He makes them even more prosperous so that they should fully manifest all the evils they had hidden in their hearts and incur full punishment which they really deserve for their evil deeds. The divine law of respite takes its due course in the case of false prophets as it does in the case of other criminals. And there is no reason why they should be an exception to this. Satan, the greatest of all criminals, has been allowed to practice every kind of deception up to the Day of Judgment, and there is no mention of any exception to this effect that he will not be allowed to set up a false prophet.

As a last resort, such perverse interpreters of the Quran turn to (Ayats 44-47 of Surah Al- Haqqah): If Muhammad had fabricated something himself and ascribed that to Us, We would have seized his hand and cut off his heart’s vein. But these cannot serve their purpose, for what they imply is only this: If the true Prophet appointed by Allah were to
ascribe any false thing to Allah, he would be seized forthwith. Therefore it is no more than a fallacy to argue from this to the erroneous conclusion that the impostor who is not seized is a true prophet, for this divine principle applies only to a true Prophet and not to an impostor. In order to grasp this point, let us take the instance of the government servants. It is obvious that the rules and regulations which are prescribed for government servants apply only to those who are actually government servants and not to impostors. Those who
pretend to be government servants are dealt with according to the criminal code like other criminals and villains and not according to the code of employment. Besides this, the context in which these verses occur clearly shows that these are not laying down any criterion of
judging whether a claimant is a true Prophet or an impostor. Moreover, a true Prophet can easily be distinguished from an impostor by his high character, his noble mission and the unique Message he presents. Hence there was no need of setting up such an irrational and
unnatural standard of distinguishing a true Prophet from an impostor.

(10:18) They worship, beside Allah, those who can neither harm nor profit them, saying; “These are our intercessors with Allah.’ Tell them (O Muhammad): ‘Do you inform Allah of something regarding whose existence in the heavens or on the earth He has no knowledge? Holy is He and He is exalted far above what they associate with Him in His divinity’.

24. This is a fine way of saying that no such intercessors exist as can plead their cases with Allah. For if something is not in the knowledge of Allah, it implies that it does not exist at all, for everything that exists anywhere in the heavens and the earth is in His knowledge.

(10:19) Once all men were but a single Umah (community); then they disagreed (and formulated different beliefs and rites).2 Had it not been that your Lord had already so ordained, a decisive judgement would have been made regarding their disagreements.

25. See (E.N. 230 of Surah Al-Baqarah) and (E.N. 24 of Surah Al-Anaam).

26. The decree that Allah has ordained is that the reality that shall be kept hidden from man’s senses in order to test whether he recognizes this by using his common sense, intelligence, conscience and intuition, and if he does not, he shall be allowed to tread the wrong ways he chooses. That is why their differences about the reality are not being
resolved by uncovering it today.

This thing has been stated here to remove a common misunderstanding  about the diversity of religions in the world.

At that time, there was a confusion in the minds of the people (and is even today) concerning this. They said: Different people profess different religions, and the followers of each religion claim that their religion alone is the true one. How may then a seeker of truth judge which one of these is the true religion? The answer is: In the beginning all mankind had only one religion, and that was the true religion. Then people strayed away from it and invented different religions of their own with different creeds and ways. Now if you desire that Allah Himself should uncover the truth and present it to you to enable you to decide which religion is the true one, you should know that this will not be done in this life, because you are required to decide this by using your common sense and intelligence. This worldly lift is a trial to see whether or not you yourselves recognize the truth by using your
common sense and intelligence.

(10:20) They say: ‘Why was a sign not sent down upon the prophet from His Lord?22 Tell (such people): ‘The realm of the Unseen belongs to Allah. Wait, then; I shall wait along with you.

27. That is, though they demanded a sign as a proof of the fact that he was a true Prophet (peace be upon him) and was presenting true revelations, this was not based on a genuine desire for recognizing and accepting the truth but was merely a pretext for rejecting it. For they had no intention of molding their habits, their morality, their social system, in short, reforming every aspect of their life in accordance with the implications of the acceptance of the Message of the Prophet (peace be upon him). As they did not intend to believe in it, they would say even after seeing a sign: No sign had been shown to them. Obviously, they would not give up that freedom which they were enjoying in following their desires and lusts, by accepting the unseen (the creeds of Tauhid and the Hereafter), which would bind them to the absolute moral principles.

28. That is, I have presented before you what Allah has sent down to me. But what He has not sent down to me is unseen, both for me and for you, and it is entirely with Allah to reveal or not to reveal it. Now if you will not believe unless Allah sends down what He has not sent down , you may wait for it: I, too, shall wait and see whether your persistent demand is or is not satisfied.

(10:21) No sooner than We bestow mercy on a people after hardship has hit them than they begin to scheme against Our signs.2 Tell them: ‘Allah is swifter in scheming. Our angels are recording all your intriguing.”

29. They practiced deceptions regarding the sign of the famine that had been inflicted on them (Ayah 11, 12). This verse alludes to the same, as if to say, “How dare you demand a sign again, whereas recently the sign of the famine has been shown to you? At that time you invoked the help of your deities but in vain, though you had set them up as intercessors with Allah and believed that offerings to their shrines would prove very effective in removing the famine. But you yourselves learned by the first hand experience that those so called gods possessed no power at all. Therefore when you were convinced that all power belongs to Allah alone, you turned to Him and began to invoke His help. This experience ought to have convinced you of the truth of the Message of Muhammad (peace be upon him) for this was the very fundamental thing which he was teaching. Instead of learning a lesson from this sign, you began to practice deceptions to explain it away, as soon as the famine was over and there had come the blessed rainfall. You invented many explanations (deceptions) concerning the causes of the famine and its subsequent end in order to escape
from the doctrine of Tauhid and stick to your shirk. The verse is meant to declare that no sign would convince such people as those who had not benefited from the great sign of the famine. Therefore there was no use of showing any sign to them.

30. “Allah is more swift in plotting” means this: If you practice deceptions in order to explain away the sign of the famine so that you might find excuses to evade the implications of its acceptance in order to continue your rebellious attitudes. Allah is more swift in carrying out His plans to outdo your deceptive methods. He will leave you free to move in your wrong ways. He will even bestow upon you the worldly prosperity, which will so delude you that you will forget that you were being closely watched. And you will commit evil deeds with apparent immunity and enjoy yourselves to your heart’s content. But His angels will go on keeping a full and complete record of your deeds, which will be presented for your prosecution after your death.

(10:22) He it is Who enables you to journey through the land and the sea. And so it happens that when you have boarded the ships and they set sail with a favorable wind, and the passengers rejoice at the pleasant voyage, then suddenly a fierce gale appears, and wave upon wave surges upon them from every side, and people believe that they are surrounded from all directions, and all of them cry out to Allah in full sincerity of faith: ‘If You deliver us from this we shall surely be thankful.31

31. The fact that even the most obdurate mushriks and the most hardened atheists who forget Allah when things go well with them, begin to invoke Allah’s help when they are pressed hard from all sides and despair of help from any other quarter, is a clear evidence that there is the All Powerful Allah Who is controlling each and every thing in the universe. Refer to (E.N. 29, Surah Al-Anaam).

(10:23) But no sooner than He delivers them than they go about committing excesses on the earth, acting unjustly. Men ! The excesses you commit will be of harm only to yourselves, (Enjoy, if you will) the fleeting pleasure of this world; in me end you shall all return to Us, and then We shall tell you what you did.

(10:24) The example of the life of this world (which has enamored you into becoming heedless to Our signs) is that of water that We sent down from the heaven which causes the vegetation of the earth, which sustains men and cattle, to grow luxuriantly. But when the earth took on its golden raiment and became well adorned and the owners believed that they had full control over their lands Our command came upon them by night or by day, and We convened it into a stubble, as though it had not blossomed yesterday.22 Thus do We expound the signs for a people who reflect.

31a. The parable is meant to warn those who are utterly neglectful of the life-after-death because of their apparent success in this worldly life. They have been likened to the owners of the land who were happy to presume that the crop was ripe and luxuriant and it was within their power to reap it this that they began to enjoy the fore-taste of the ripened crops, unaware of the decree of Allah which destroyed their crops and all their great expectations also. Likewise those who neglect to make preparations for the life-after-death will find to their sorrow that all they did to earn for the enjoyments of this world was, in relation to the next world, like the ripe crop that was destroyed all of a sudden.

(10:25) (You are being lured by this ephemeral world) although Allah calls you to the abode of peace22 and guides whomsoever He wills to a straightway. 32. That is, Allah invites to the way that leads to the abode of peace in the Hereafter. “The abode of peace” here means Paradise, where there will be no fear whatsoever of any loss, calamity, sorrow, pain and trouble.

(10:26) For those who do good there is good reward and more besides;3 neither gloom nor humiliation shall cover their faces. They are the people of the Garden and in it they shall abide.

33. That is, Allah by His grace will give to those who did good deeds more than their due reward.

(10:27) Those who do evil deeds, the recompense of an evil deed is its like,24 and humiliation shall spread over them and there will be none to protect them from Allah. Darkness will cover their faces as though they were veiled with the dark blackness of night.25 These are the people of the Fire and in it they shall abide.

34. That is, in contrast to the additional rewards to the good people, those who earned evil deeds, shall be punished only in proportion to their crimes. See (E.N. 110 of An- Namal).

35. It shall be that kind of gloom that overspreads the faces of the criminals when they are caught, and they despair all hopes of escape.

(10:28) And the Day when We shall muster them all together, We shall say to those who associated others with Allah in His divinity: ‘Keep to your places – you and those whom you associated with Allah.’ Then We shall remove the veil of foreignness separating them.2 Those whom they had associated with Allah will say. ‘It was not us that you worshipped.

36. Some commentators are of the opinion that the original words of the text mean this: We will cut off every kind of connection and relation between them so that they are not able to show any concern for one another. But these meanings are opposed to the Arabic usage,
according to which they mean: We will distinguish them from one another, or We will cause a distinction among them. That is why these have been translated like this: Then We will separate, one from the other. That is, the mushriks and their deities shall stand in front of
each other and recognize their mutual and respective positions. The mushriks shall come to know the whole truth about those whom they worshiped and their deities will learn everything about their worshipers.

(10:29) Allah’s witness suffices between you and us that (even if you worshipped us) we were totally unaware of your worshipping us.22

37. That is, their deities, the angels, the jinns, the spirits, the forefathers, the prophets, the saints, the martyrs and all others, whom they had set up as partners with God and rendered those rights to them which belonged to God alone, will dissociate themselves from their worshipers and declare: We did not know at all that you worshiped us, for no reverence, no respect, no honor, no admiration, no regard, no adoration, no homage that you paid to us; no prayer, no supplication, no request, no offering, no gift you presented to us; and no praise, no prostration, no bowing down, no remembrance, no religious service, or ceremony or ritual you made in our name ever r

(10:30) Thereupon everyone shall taste the recompense of his past deeds. All shall be sent back to Allah, their true Lord, and then all the falsehoods they had fabricated will have forsaken them.

(10:31) Ask them: ‘Who provides you with sustenance out of the heavens and the earth? Who holds mastery over your hearing and sight? Who brings forth the living from the dead and the dead from the living? Who governs all affairs of the universe?’ They will its reality)?”

(10:32) Such, then, is Allah, your true Lord.3 And what is there after truth but error? How, then, are you being turned away?

38. That is, as you yourselves admit that Allah alone is your real Provider, Owner and Master, He alone is your true Lord, and, therefore, entitled to your servitude and worship. How have you, then, made others as partners with Him?

39. It should be kept in mind that these questions have been posed to the common people:
therefore they are not being asked, “How are you turning away?” but “How are you turned away” The passive voice clearly shows that there must be some person (or persons) who was turning away the people from the right direction to the wrong one. That is why this appeal is being made to the people: Why are you blindly following those who are misguiding you? Why don’t you use your own common sense? When you yourselves admit the truth about Allah, why don’t you consider the fact that you are being turned away from Him? This question has been posed at many places in the Quran to bring home the truth to the common people, but at every place the passive voice has been employed in order to keep back the names of the misguiding ones so that their followers should consider the matter coolly and objectively. This also contains a valuable piece of advice for those engaged in propagation work. By avoiding the names of the misguiding ones, the Quran has taken away a very strong weapon from the hands of those, who could otherwise incite the followers that their revered leaders were being made the target of ridicule and criticism.

(10:33) Thus the word of your Lord is fulfilled concerning the transgressors that they shall not believe.40

40. That is, this Word of your Lord has come true that those who have made up their minds that they would not believe in any case would never believe because of their obduracy, even if the truth were to be presented before them with very plain and clear arguments.

(10:34) Ask them: ‘Is there any among those whom you associate with Allah in His divinity who brings about the creation of all beings in the first instance and will then repeat it?’ Tell them: ‘It is Allah Who brings about the creation of all beings and will then repeat it.41 How are you, then, being misled?42

41. It is to be noted that the answers to the questions posed in this and the following verse have been put in the mouth of the Prophet (peace be upon him) in contrast to the answers posed in the preceding verses. This is because the mushriks themselves believed, and therefore could not deny, that Allah originated the creation and that their gods had no share in this. But they would not admit that He could or would bring it back, for they could not in that case reject the doctrine of the life-after-death, though it was obvious that the One Who originated the creation could also bring it back again, and not any one of those who had not originated it. That is why the answer has been put in the mouth of the Prophet (peace be upon him) that he should declare it openly and boldly that Allah originated the creation and could and would bring it back again.

42. This question has been posed to bring home to them the folly of the doctrine of shirk. The argument is this: When Allah originates the creation and has the power to bring it back again, where do the gods you have set up come in? If you think a little, you yourselves will
realize that there is no room for anyone in the universe for any claim or title to your reverence or worship or servitude.

(10:35) Ask them: ‘Are there among ones whom you associate with Allah in His divinity those who can guide to the truth? Say: ‘It is Allah alone Who guides to the truth.’ Then, who is more worthy to be followed – He Who guides to the truth, or he who cannot find the right way unless others guide him to it? What is wrong with you? How ill do you judge!

43. This is one of the series of questions that have been posed to refute the doctrine of shirk and to establish the doctrine of Tauhid. Besides, it is also meant to focus attention on the importance of the guidance to the truth, which is one of the greatest human necessities. For it is obvious that the human needs and requirements are not confined to food, clothes and the like necessities of the physical life nor to its protection from losses, distresses, calamities etc. But one of man’s needs (nay, his greatest need) is to have the knowledge of the right way of life so that he may, on the whole, achieve success in it. It is obvious that in order to be successful in life, man should have the correct knowledge of the use he should make of and the way he should employ his own physical, mental and spiritual powers and
capabilities and natural resources. He should also know the nature and the kind of behavior he should adopt towards other human beings (and as a whole, towards the system of the universe in which he has to inevitably live and work), with whom he comes into contact in different capacities. The Quran calls that right way “The Truth” and the guidance that leads to that way, “The Guidance to the Truth”.

Now let us turn to the question that has been posed in this verse. The Quran asks the mushriks and all those people who reject the teachings of the Prophet (peace be upon him):
Is there any of the partners and gods you have set up besides Allah, who guides you to the truth or can do so? Obviously the answer to this will surely be in the negative for neither of the classes of gods is capable of this: First, let us consider this with regard to those gods and
goddesses and living or dead human beings who are worshiped as gods. Though it is true that people turn to them for the fulfillment of their needs or for their protection from calamities in some supernatural way, yet they never turn to them to seek guidance to the truth nor have they themselves ever sent it nor do their devotees ever claim that their deities teach them the principles of morality, sociology, culture, economics, politics, law, justice and the like.

Then there is the case of those who make rules, regulations and laws which others accept and follow. It is true that such persons are accepted and followed as leaders, but the pertinent question is this: Are they the real guides to the truth, or are they capable of becoming guides to it? Does any one of them possess the kind of knowledge that
comprehends all those truths that are a prerequisite for formulating right principles for the guidance of human life? Can anyone of them have full vision of the vast field of activities over which the human problems spread? Is there anyone of them who is absolutely free from the weaknesses, prejudices, personal or communal interests, which become hindrances to the formulation of just laws? If the answers to these questions are in the negative (and obviously no one in his senses can answer otherwise), how can then people with such limitations be expected to be the source of guidance to the truth?

In the light of the above questions, we are able to grasp the signification of the question that has been posed in the Quran: Is there any of the partners you have set up with Allah who can guide you to the truth?

This shows conclusively that Allah alone has the power to satisfy all the human needs and requirements, which may be divided into two categories. First, man stands in need of a provider, a protector, a being to hear and grant his prayers, in short, a permanent support to which he may turn whenever other supports should fail him. The above question inevitably leads to the conclusion that there is no god other than Allah who can fulfill these needs. The other human needs and requirements demand that there should be a guide to lay down
such principles for the conduct of human life in its entirety as should be obeyed with perfect confidence and peace of mind. The question posed in (Ayat 35) implies that that “Being” can be none other than Allah. Therefore there remains no argument in support of the point that the principles of culture, morality, and politics should be based on shirk or secularism except that one should persist in obduracy and obstinacy.

(10:36) Most of them only follow conjectures; and surely conjecture can be no substitute for truth. Allah is well aware of whatever they do.

44. It means that neither the authors of religion, nor philosophers, nor law makers based their opinions on knowledge but on mere guesswork and conjecture. Likewise, those who followed these religious or worldly leaders did it on the mere assumption that their authors were great people; therefore they must be right. That was why their forefathers and the common people followed them.

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

Leave a comment

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: