Ayah 10:1722. If the verses of the Qur'an were in fact not from God but had been composed by the Prophet (peace be on him) who then claimed them to be from God, the Prophet would be guilty of the worst kind of wrong. But if, on the contrary, the Qur'an was the word of God, those who rejected it as false must be regarded as the worst kind of wrong-doers.
23. The Qur'anic term falah (prosperity, success) used in the above verse has been understood by some to signify such things as longevity, worldly prosperity and other worldly attainments. Under this false impression, they tend to believe that if a claimant to prophethood attains material prosperity and longevity or if his message is spread around, then he ought to be considered a genuine Prophet because he has indeed attained 'prosperity'. Had he been an impostor, it is argued, he would soon have been assassinated, or would have starved to death, and, in any case, his message would not have spread around. Such an absurd line of argument can only be pursued by those who are altogether ignorant of the concept of falah (prosperity) as envisaged in the Qur'an, who are unaware of God's law of respite regarding evil-doers, and who are altogether unappreciative of the special meaning in which the term has been employed in the present context.
In order to fully understand what is meant by saying that 'the guilty shall not prosper', a number of things ought to be borne in mind. In the first place, the Qur'anic statement that "the guilty shall not prosper' is not made with a view to providing a yardstick that might be applied by people so as to determine the truth or falsity of the claimants of prophethood. The verse does not seek to stress that all those who 'prosper' after claiming to be a Prophet are truly Prophets, and that those who do not prosper after making such a claim are not so. The point of emphasis here is altogether different. Here the Prophet (peace be on him) is being made to say that since he knows fully that those guilty of inventing lies against Allah could not prosper, he would not dare make any claim to prophethood if such a claim was false.
On the other hand, the Prophet (peace be on him) also knew that the unbelievers were guilty of rejecting the true signs of God and of declaring a true Prophet of God to be an impostor. In view of that monstrous guilt, it was quite apparent to the Prophet (peace be on him) that they would not prosper.
Moreover, the Qur'anic term falah (prosperity, success) has not been used in the limited sense of worldly success. Rather, it denotes that enduring success which admits of no failure regardless of whether one is able to achieve success in the present phase of one's existence or not. it is quite possible that someone who calls people to falsehood might enjoy life and nourish in a worldly sense, and he might even be able to attain a substantial following for his message. But this is not true prosperity or success; rather it constitutes total loss and failure. Contrarily, it is also possible that someone who calls people to the truth might be exposed to much persecution and be overwhelmed by pain and suffering. It is possible that even before he is able to create any significant following, he is continually subjected to persecution and torture. In the Qur'anic view, such an apparently tragic end constitutes the very zenith of such a person's success rather than his failure.
Moreover, it should be remembered that it has been amply elucidated in the Qur'an that God does not punish evil-doers instantly: that He rather grants them a fair opportunity to mend their ways. Not only that, if the evil-doers misuse the respite granted by God to perpetrate further wrongs, they are sometimes granted an even further respite. In fact, at times a variety of worldly favours are bestowed upon such evil-doers in order that the potential for wickedness inherent in them might be fully exposed by their actions, proving that they do indeed deserve a very severe punishment. Hence, if an impostor continues to enjoy periods of respite and if worldly favours are lavished upon him this should not in any way give rise to the notion that he is on the right path.
In the same way as God grants respite to other evil-doers. He also grants respite to impostors. There are no grounds whatsoever for believing that the respite granted to other evil-doers would not be granted to those impostors who lay false claim to prophethood. We may well call to mind that Satan himself has been granted a respite until Doomsday, It has never been indicated that although Satan is granted a free hand to misguide human beings, as soon as he throws up an impostor claiming prophethood such a venture is instantly nipped in the bud.
In order to refute the view expressed above it is possible that someone may refer to the following verse of the Qur'an: Now if he [i.e. Muhammad] would have made up, ascribed some sayings to Us, We would indeed have seized him by the right hand, and then indeed would have cut his life-vein (al-Haqqah 69: 44-6).
Even a little reflection makes it obvious that the verse in question does not contradict the view we have expressed above. For, what the present verse says relates to a principle which God follows in dealing with true Prophets. Were any such Prophet to falsely claim something to be a revelation from God, he would instantly be seized by God's wrath. To argue to the contrary that all those who are not seized by God's wrath are necessarily genuine Prophets is simply a logical fallacy devoid of any justification. For the threat of instant Divine wrath embodied in this verse is applicable only to true Prophets, and not to impostors who, like other evil-doers, are granted a respite.
This can be well understood if we bear in mind the disciplinary rules laid down by different governments for their officials. It is obvious that those rules are not enforced in respect of ordinary citizens. Were the latter to lay any false claim to being a government official, he would be subjected to the normal rules of the criminal code relating to the conviction of those who are guilty of fraud rather than to the disciplinary rules meant for government officials. Under this analogy, an impostor who claims to be a Prophet, would be dealt with by God along with other evil-doers who commit evil, and who, as we know, are not necessarily punished immediately.
In any case, as we have pointed out earlier, the verses quoted above were not revealed so as to provide the criterion to judge the truth of anyone who lays claim to prophethood. This verse should not be considered to mean that if a celestial hand stretches forth to cut off the life-vein of a claimant to prophethood, such a person is an impostor; and if that does not happen, he is a genuine Prophet. Such a weird criterion would have been needed only if no other means were available to judge the genuineness of a claimant to prophethood. But as things stand, a Prophet is known by his character, by his work, and by the contents of his message.
Ayah 10:1824. To say that something is not known to God amounts to saying that it does not exist. For, quite obviously, all that exists is known to God. The above verse thus subtly points out the non-existence of any intercessors on behalf of unbelievers insofar as God does not know that there exist any in the heavens, or on the earth who would intercede on behalf of the unbelievers. That being so, who are those intercessors about whose existence and whose power of intercession with God the unbelievers wanted to inform the Prophet (peace be on him)?
Ayah 10:1925. For further elaboration see Towards Understanding the Qur'an, vol. I, al-Baqarah 2, n. 230, pp. 165-6, and ibid., vol. II, al-An 'am 6, n. 24, pp. 228-9 -Ed.
26. The fact is that God has wilfully kept reality beyond the ken of man's sense-perception. This was done so as to test whether man, by making proper use of his reason, conscience and intuition, is able to find the right way. As a logical corollary of this, God allows those who decide to follow any other way rather than the right one to do so. Had this not been the case, the reality could have been instantly unmasked and that would have put an end to all disagreements relating to the issue.
This statement has been made in order to remove a major misconception. Many people feel disconcerted today, as they felt disconcerted at the time when the Qur'an was revealed, by the fact that there are found different religions in the world and that the followers of each of these are convinced that their religion alone is the true one. People have been puzzled as to how to determine which religion is the right one and which is not.
In this regard, the Qur'anic view which is being articulated here is that multiplicity of religions does not constitute the original state of things, that it is a relatively later development in human history. Initially, all mankind professed a single religion, and that religion was the true one. Later on, people began to disagree regarding the truth and this gave rise to different religions and creeds. Now it is not likely that God would dramatically appear before them and reveal the reality to them directly during the present phase of their worldly existence. For, the very purpose of the present life is to test people. And this test consists of finding out who discovers the reality - even though it is beyond the reach of the senses - with the help of his reason and common sense.
Ayah 10:2027. The word 'sign' in the verse refers to the proof which supports a person's claim that he is a true Prophet and that his teaching is truly from God. In this connection it ought to be remembered that the demand of the unbelievers that the Prophet (peace be on him) should bring forth some sign to support his claim to be a Prophet was not made with sincerity, Their position was not that of a group of sincere people who were otherwise keen to accept the truth as soon as it became apparent to them, and who were ready to mould their own conduct, habits and social life according to its requirements, and all that they were waiting for was some sign, some proof, that would create in them a genuine conviction. The fact, on the contrary, was that the unbelievers' demand for miraculous signs was merely a pretext which they proffered in order to rationalize their disbelief. For they were sure to reject every sign, regardless of what that sign was, as unconvincing. Since they were hardened unbelievers, they were not prepared at all to accept such unseen truths as the unity of God and the Hereafter which would have led them to give up their
28. The Prophet's statement conveys the idea that he had faithfully presented to them whatever God had revealed to him. As for the things which had not been revealed to the Prophet (peace be on him) they constitute ghayb (the realm of the unseen). Now, it is only God and none else who can decide whether to reveal any part of the ghayb ('the unseen') or not. Hence, if some people's believing was contingent upon their observing the signs which God had not revealed, then they might as well keep waiting indefinitely for those signs. The Prophet (peace be on him) would also wait and see whether God would yield to their adamant demands for miraculous signs or not.
Ayah 10:2129. This again alludes to the famine which was referred to earlier in verses 11-12 of the present surah. The unbelievers are virtually being told that it did not behove them to ask for any miraculous sign. For, not long ago they had suffered from a famine during which they had abjured faith in those very deities whom they had earlier considered their intercessors with God. They had seen with their own eyes how their cherished deities had failed them. They had clearly seen the extent of the supernatural powers of those very deities at whose altars they made offerings and sacrifices in the firm belief that their prayers would be answered and their wishes realized. They had seen - and that too in the recent past-that, one of those deities had any power; that all power in fact lay with God alone.
It was because of this experience that they had begun to address all their prayers to God alone. Was all this not enough of a sign to convince the unbelievers about the truth of the teachings of the Prophet Muhammad (peace be on him)? And yet, despite clear signs, the unbelievers waxed arrogant. No sooner was the famine over and they were blessed with outpourings of rain which put an end to their misery than they reverted to their unbelief. They also sought to offer a wide variety of fanciful explanations about why the famine had hit them and why they were subsequently delivered from it. They resorted to all this in order that they might rationalize their adherence to polytheistic beliefs and practices and evade believing in the One True God. Quite obviously what good can any miraculous sign be to those who had corrupted their conscience so thoroughly?
30. It needs to he clearly understood as to what is meant by attributing 'scheming' to God in the present verse. It simply means that if the unbelievers refuse to accept the truth and to alter their conduct accordingly. God will still grant them the respite to go about their rebellious ways. God will also lavish upon them the means of subsistence and other bounties as long as they live. All this will keep them in a state of intoxication. However, whatever thev do during their state of intoxication will be imperceptibly recorded by the angels of God. All this will go on till the very last moments of their lives and then they will be seized by death and will be asked to render an account of their deeds.
Ayahs 10:22–2431. This particular 'sign' which testifies to the truth of belief in the One True God is innate in human nature and hence can be witnessed by all. However, as long as the means of self-indulgence are plentiful, man tends to forget God and exults in his worldly enjoyment. But as soon as the means which have led him to his worldly efflorescence are gone, even the most die-hard polytheists and atheists begin to appreciate this innate sign testifying that there indeed is a God Who has His firm grip over the universe, and that it is the One True God alone Who is all-powerful and Who holds sway over all that exists. (For details see Towards Understanding the Qur'an, vol. II, al-An 'am 6, n. 29, pp. 231-3-Ed.)
Ayah 10:2532. God calls man to the path which would ensure for him his entry into the 'Abode of Peace1 in the Hereafter. The expression Dar al-salam which literally means the 'Abode of Peace', stands for Paradise, whose inhabitants shall be secure against every calamity, loss, sorrow or suffering.
Ayah 10:2633. Apart from rewarding human beings in proportion to the good deeds that they have done, God also confers upon them, out of His sheer grace and bounty, a reward which is far in excess of their good deeds.
Ayah 10:2734. The manner in which the evil ones will be treated is quite different from the way in which the righteous will be treated. As we have seen, the reward of the righteous will be far in excess of their good deeds. However, so far as the evil-doers are concerned, their punishment will be strictly in proportion to the evil they have committed, not even an iota more than that. (For further elaboration see a!-Nahl 16, n. 109a.)
35. This refers to the darkness and gloom that covers the faces of the criminals after they have been seized and after they have lost all hope of escaping God's punishment.
Ayah 10:2836. The words of the Qur'anic text are Some Qur'an- commentators have interpreted these words to signify that God will sunder the relationship that has come to exist in the worldly life between false deities and their polytheistic devotees with the result that one will not show any solicitude to the other. But such an interpretation is not consistent with the Arabic literary usage. According to Arabic usage, the words suggest that God will cause the one to become distinct from the other. It is this sense which is reflected in our translation: '. . . We shall remove the veil of strangeness from among them'. What is meant by this is that false deities and their devotees will confront each other, and it will become quite clear as to what distinguishes one group from the other. The polytheists will come to know those they considered to be their gods, and the false deities will also come to know those who had worshipped them.
Ayahs 10:29–3137. This shows how the false gods will react to their worshippers. Angels who had been declared gods and goddesses and therefore, worshipped, the jinn, the spirits, the forefathers of yore, the Prophets, and the saints and martyrs who were considered to share with God some of His attributes, will all disavow their devotees. They will tell the latter in quite plain terms that they were not even aware that they were being worshipped; that even if they had been prayed to, called upon or cried out to, or had had offerings or sacrifices made in their name, or who had had reverence, adoration, prostration, rituals or ceremonies performed out of devotion for them, none of these had ever reached them.
Ayah 10:3238. Since it is God alone Who has the power to do all that has been mentioned here - the provision of livelihood, the bestowing of vision and hearing, the granting of life and causing death, and since even the unbelievers affirmed that it is Allah alone Who causes all that, then it is obvious that He alone deserves to be held as the true Lord, Provider and Master of man, and hence the Only One Who deserves to be worshipped. How, then, can any others than Allah - those who have no share in any of the things mentioned above - be considered to have any share in His Lordship?
39. Addressing the generality of the unbelievers, the Qur'an inquires: 'How. then, are you, being turned away?' The question that is posed here makes it clear that it is not the unbelievers themselves who are guilty of turning away, rather they are being made to turn away from the right way and that this is happening under the influence of some person or group who is engaged in misleading people, It is for this reason that in effect people are being asked: 'Why should they go about blindly following those who are out to mislead people? Why should they not use their brains and think for themselves why they are being turned in a direction which is contrary to reality?'
This mode of questioning, with some modifications, appears on a number of occasions in the Qur'an. On all such occasions the question has been asked in the passive voice. This was presumably to avoid a pointed reference to those who were actually engaged in misleading people. This should make it possible for people who had held these leaders of misguidance in considerable esteem to consider the matter dispassionately. Such a mode should also spare them any provocation that might impair their capacity to think about the issue coolly. For it is quite obvious that pointed references to specific persons might have been exploited so as to provoke people by pointing out that their venerated forefathers and religious mentors were being maliciously criticized and attacked.
This manner of address - the use of the passive rather than the active voice and the avoidance of pointed references to specific persons as the ringleaders of misguidance and mischief - embodies a valuable piece of wisdom for those who seek to invite others to accept the Message of Islam.
Ayah 10:3340. Even though God's Message has been elaborated with the help of clear and easy-to-understand arguments, those who have already made up their minds against it will continue in their stubbornness and will simply refuse to accept it.
Ayah 10:3441. The unbelievers did acknowledge that God alone had brought everything into existence in the first instance, that none of those who had been associated with God in His divinity had any part in it. As for resurrection, which simply amounts to repeating the initial act of creation, it is quite evident that He Who has the power to create, also has the power to repeat; anything else would be inconceivable. All this is so reasonable and clear that in their heart of hearts even rank polytheists were convinced of its truth. Yet they were hesitant to affirm it for if they did so, it would make it difficult for them to deny the existence of the Hereafter.
It is for this reason that in response to the earlier question (see verse 31 above) it has been mentioned that the unbelievers acknowledge that God alone brought about the creation. But with regard to the question of repeating that creation, it is the Prophet (peace be on him) who has been asked here to proclaim that it is God alone Who brought about the original creation and it is He Who will create again.
42.The unbelievers are being asked to see reason. For on the one hand they themselves recognize that it is Allah alone Who causes their birth and death, and on the other, they are being misdirected by their so-called religious leaders into believing that they ought to worship and adore others than Allah.
Ayah 10:3543. This verse raises an important issue which should be grasped well. Man's necessities in his worldly life are not confined to subsistence, to the provision of shelter and clothing, to protection from calamities, hardships and losses. Man also needs something else, and this is his direst need. This is the need to know how to live in the world; how he should relate with himself and the powers and potentialities with which he has been endowed; how he should relate with the resources of the world which have been placed under his control, with the innumerable human beings with whom he comes into contact, and with the order of the universe as a whole within which, willy-nilly, he has to operate.
Man needs to know all this so as to ensure the achievement of overall success in his life and to see to it that his energies and efforts do not count for naught. To ensure that his energies and efforts are not misdirected or employed in a manner that would lead to his destruction. This right way - the way that provides guidance concerning all the above questions -constitutes 'the truth', and the guidance which directs man to this truth is 'the true guidance'. Now. the Qur'an asks the unbelievers, who had rejected the Prophet's Message, whether any of their deities whom they worshipped besides God, could direct them to 'the truth".1 The answer to this question is obviously in the negative. In order to understand this it must be remembered that the deities they worshipped besides God can be divided into two broad categories;
1. The first category consists of the gods and goddesses, and those living or dead persons, whom people worship. People turn to them believing that they are capable of satisfying their needs in a supernatural way and of protecting them from calamities. But as far as guiding people to the right way is concerned, it is quite obvious that false gods had never provided any such guidance. Even the worshippers of those gods had never sought such guidance from them, nor did the polytheists ever claim that those gods taught them anything relating to morality, social conduct, culture, economy, polity, law and justice.
2. The second category consists of those outstanding people who lay down the principles and laws which others follow. Such persons are doubtlessly leaders of others. But are they really those who lead people to the truth? Does the knowledge of any of those leaders encompass all that needs to be known in order to lay down sound principles for the guidance of mankind? Do any of them possess the breadth of vision that takes into account the whole gamut of issues relating to human life? Can any one of them claim to be free of those biases, those personal or national pre-occupations, those interests and desires, inclinations and predilections which prevent people from laying down perfectly just laws for human society? As it is, since the answer to these questions is in the negative - and .since the answer of any sensible person to these questions could never be in the positive - how can any of those human beings be considered to be dependable sources of guidance to the truth?
It is for this reason that the Qur'an asks people whether any of their gods could lead them to the truth? This question, combined with the previous ones, helps man to arrive at a definitive conclusion concerning the whole question of religion. If one were to face the question with a clear mind, it is evident that man stands in dire need of One to Whom he could look up to as his Lord; One in Whom he could seek refuge and Whose protection he could solicit; One Who might answer his prayer and grant his supplication; One to Whom. notwithstanding the undependable nature of the worldly means of support, he could turn to for effective help and support. The questions posed above inevitably lead to the conclusion that this need can be met by none other than God.
In addition, man also stands in need of a guide who might teach him the principles of righteous conduct, who might teach him the laws that he might follow with full confidence. Even here it is quite clear that God alone can meet this need of man. Once these matters become clear, there remains no justification to adhere either to polytheistic religions or to secular principles of morality. culture and polity.
Ayah 10:3644. Those who, in disregard of God's guidance, invented religions, developed philosophies and prescribed laws to govern human life did not do this with the help of any definite knowledge that they possessed; rather, it would be the result of their conjecture and fancy. Likewise, those who followed their religious and worldly leaders did so not because they fully knew and fully understood all that the latter espoused. Rather, they followed those leaders merely on the gratuitous assumption that whatever was being taught by those great people, and whatever had been recognized as 'right1 by their own forefathers, must indeed be true.
Ayah 10:3745.The statement that it is 'a confirmation of the revelation made before it' underscores that the Qur'an lays no claim of introducing anything novel, of coming forth with any innovation at variance with the fundamental teachings already communicated to man through the Prophets (peace be on them). The Qur'anic claim merely consists of confirming and authenticating those teachings. Had the Qur'an been the product of the imagination of the founder of an altogether new religion, the outcome of a creative brain, it would have borne traces of novelty in order to emphasize its distinctiveness.
The second part of the statement, namely that the Qur'an is a 'detailed exposition of the Book' is equally significant. What this means is that the Qur'an elaborates those fundamental teachings which constitute the core and essence of all the scriptures (al-Kitab); that is, those teachings which have been sufficiently elucidated in the Qur'an so that they might be grasped by people and penetrate their hearts; and additionally, it has been shown how those teachings could be applied to practical life.
Ayah 10:3846.It is generally believed that the challenge embodied in this verse has a reference merely to the eloquence, rhetoric and other literary qualities of the Qur'an. Were one to read the writings of Muslim scholars in connection with the explanation of this verse, it is not surprising that people should entertain such a misunderstanding.
However, the Qur'an is far above claiming its uniqueness and inimitability merely on the grounds of its literary merits. Although there can be no doubt about the literary excellence of the Qur'an, the main ground on which it is claimed that no human being could produce a book like it has to do with its contents and teaching. The Qur'an alludes, in many places, to those characteristics of its inimitability which could not have been conferred upon it by man, thus hinting that those characteristics could have no other source but God Himself. We have explained, in the course of this work, all such allusions in the Qur'an. In order to avoid repetition, we would like at this stage to avoid engaging in any discussion on that subject. (For further explanation see al-Tur 52, nn. 26-7.)
Ayah 10:3947. There can only be two justifiable grounds for those who wish to reject the Qur'an as a false scripture: either they should have definite knowledge to the effect that it is a fabrication or they should be able to demonstrate that the statements made by, or the information contained in it, are false. But as things stand, neither of these two reasons is available. For none can contend, on the basis of definite knowledge, that the Book had been authored by someone who, in his turn, falsely attributed it to God. Nor has anyone been able to penetrate the realms of the suprasensory world and claim, on that basis, that they know for sure that this Book contains false information; that whereas in fact there are several gods, this Book claims that there is none other than the One God; that all its statements about matters such as the existence of God and angels are counter to reality. Nor has anyone returned to life after having suffered death to contend that the Qur'anic statement about the reckoning and reward and punishment in the Next Life is false. Those who continue to decry the Qur'an as false are in fact doing so merely on grounds of conjecture, even though they do this with an air of confidence which at times creates the impression that statements about the fakeness and falsity of the Qur'anic teachings are scientifically established facts.
Ayah 10:4048. The statement that 'Your Lord knows best the mischief-makers' underscores art important fact about unbelievers. Those unbelievers could certainly silence others into not carrying the discussion any further by openly admitting that they had failed to grasp the teaching of the Qur'an and hence it was not possible for them to sincerely believe in it. God, however, is well aware even of the things that are hidden, even those that are in the deepest recesses of their hearts and minds. He knows how each person has sealed his mind and heart against accepting any truth; how he has sought to immerse himself in heedlessness; how he has managed to suppress his conscience; how he has prevented the testimony of the truth from affecting his heart; how he has destroyed the innate capacity of his mind to accept the truth; how he has heard the call of the truth and has turned a deaf ear to it; and how, despite his ability to understand the Message of God, he has made no effort to do so. Such people cherish their biases and prejudices, their lusts and desires, their worldly advantages and the interests which can be procured only by supporting falsehood, much more than by accepting the truth. Such people can hardly be considered to have innocently succumbed to a 'mistake'. On the contrary, they are rank 'mischief-makers'.
Ayah 10:4149. Since every individual is himself accountable for his deeds, there is no point in engaging in unnecessary discussions which are often actuated by obduracy. For if the Prophet (peace be on him) was indeed inventing lies, he would bear the evil consequence of such an action. On the other hand, if his opponents were denying the truth, their action will not hurt the Prophet (peace be on him), but rather hurt themselves.
Ayah 10:4250. In its most elementary sense even animals are possessed of the faculty of hearing. But 'hearing' in its true sense is applicable only when the act of hearing is accompanied with the attention required to grasp the meaning of what one hears, and with the readiness to accept it if it is found reasonable. Those who have fallen prey to prejudices, who have made up their minds that they will not hear, let alone accept anything, howsoever reasonable it might be, if it goes against their inherited beliefs and behaviour-patterns, or is opposed to living a life of heedlessness, as the animals do, or who focus all their attention on the gratification of their palate, or who recklessly pursue their lusts in total disregard of all consideration of right and wrong may also be rightly characterized as incapable of hearing. Such people are not deaf of hearing, but their minds and hearts are certainly deaf to the truth.
Ayah 10:4351. The import of the statement is substantially the same as that made above. The limb called the 'eye' is of little service if it serves no other purpose than that of observation. For the eye, as an instrument of observation, is also available to animals and they use it solely for that purpose. What is of true worth is the mental eye which ought to enable man to see not only that which is apparent and evident, but also that which is beyond that. If a man is not possessed of this mental eye - which is the true eye - then even though he might be able to observe in the literal sense of the word, he cannot be considered to be one who truly sees.
Both these verses are addressed to the Prophet (peace be on him). But it is to those whom he wanted to reform rather than directly to himself that the reproach was directed. Moreover, the purpose of the statement is not just to reproach. The pinching sarcasm which has been employed in the statement aims at awakening the slumbering humanity of people so that they may be able to take heed.
The manner of the discourse brings to mind the image of a righteous man who lives in the midst of a corrupt people. He is a man who maintains for himself extremely high standards of character and conduct. At the same time, he attempts, out of sincerity and goodwill, to awaken his fellow-beings to realize the low depths to which they have sunk. He also seeks to explain to them, out of sincere concern for them, how evil their ways of life are. And above all, he highlights for them the contours of the right way of life. But the people around him are such that they are neither inspired to righteousness by his practical and righteous example, nor do they pay any heed to his earnest counsel and admonition. The purpose of what has been said here, viz.'... will you, then, make the deaf hear even though they understand nothing?' should be understood in the above context.
This statement resembles the remark of someone who, feeling disgusted when he finds his friend fails to make people hear his earnest exhortations, throws up his hands in exasperation and says: 'Are you not wasting your time, my friend, trying to make the deaf hear, or trying to direct the blind to the right path? The ears that would make them listen to the voice of the truth are sealed; the eyes that could have made them perceive the truth have been blinded.' The purpose of so saying is not to reproach that righteous person for his sincere exhortation nor to prevent him from making his efforts to reform people. What
Ayah 10:4452. God has generously endowed people with all that is needed to help them distinguish between truth and falsehood - ears, eyes, and hearts. But some people have become virtual slaves to their lusts and are utterly spellbound by the allurements of a worldly life. By so doing, they have caused their eyes to go blind, their ears to become deaf, and have perverted their hearts to such a degree that they have become bereft of the capacity to distinguish between what is good and what is evil, what is right and what is wrong, and have debilitated their conscience to such a degree that it has ceased to have any effect on their lives.
Ayahs 10:45–4653. A time will come when such people will, on the one hand, come face to face with the infinite life of the Hereafter, and on the other, they will took back at their past worldly life and realize how puny it was as compared to the life ahead. It is then that they will comprehend what folly they have committed by ruining their eternal future for the sake of ephemeral pleasures and benefits in this worldly life.
54. This refers to the unbelievers' rejection that a time will come when everyone will have to stand before God for His judgement.
Ayahs 10:47–4855. The Qur'anic expression ummah is not to be taken in the narrow sense in which the word 'nation' is used. The word ummah embraces all those who receive the message of a Messenger of God after his advent. Furthermore, this word embraces even those among whom no Messenger is physically alive, provided that they have received his message. All those who, after the advent of a Messenger, happen to live in an age when the teachings of that Messenger are extant or at least it is possible for people to know about what he had taught, constitute the ummah of that Messenger, Besides, all such people will be subject to the law mentioned here (see verse 47 and n. 56). In this respect all human beings who happen to live in the age which commences with the advent of Muhammad (peace be on him) onwards are his ummah and will continue to be so as long as the Qur'an is available in its pristine purity. Hence the verse does not say: 'Among every people there is a Messenger.' It rather says: 'There is a Messenger for every people.'
56. When the message of a Messenger of God reaches a people the stage is set and they are left with no valid excuse for not believing. Everything has already been done to communicate the truth to these people and so all that remains is to wait for God's decision to inflict His punishment upon them. And so far as God's judgement is concerned, it is marked with absolute justice. All those who obey that Messenger and mend their behaviour are deemed worthy of God's mercy. On the contrary, those who reject his teaching are considered deserving of His punishment, depending on God's will, both in this world and the Hereafter.