Surah Yunus ayat 15 Tafsir Quran 10:15

﴿وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ﴾
[ يونس: 15]

10:15 And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, "Bring us a Qur'an other than this or change it." Say, [O Muhammad], "It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."

And when Our clear manifest bayyināt is a circumstantial qualifier verses from the Qur’ān are recited to them those who do not expect to encounter Us those who do not fear the Resurrection say ‘Bring a Qur’ān 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. Truly I fear if I should disobey my Lord by changing it the chastisement of a dreadful day’ that is the Day of Resurrection.

When Our revelations are recited to them -to the idolaters- emitting thoughts of piety and divine enlightenment, they react with revulsion of feeling and they insolently say: Bring a Quran different from this or substitute the words We do not like for others to our taste Say to them O Muhammad it is not within my power to make changes of my own accord; I only follow all that is inspired to me, nor do I dare to disobey Allah, my Creator, for the penalty shall be the torment that is suffered on a Momentous Day

Obstinance of the Chiefs of the Quraysh Allah tells us about the obstinance of the disbelievers of the Quraysh, who were opposed to the message and denied Allah.
When the Messenger ﷺ read to them from the Book of Allah and His clear evidence they said to him: "Bring a Qur'an other than this." They wanted the Prophet to take back this Book and bring them another book of a different style or change it to a different form.
So Allah said to His Prophet : قُلْ مَا يَكُونُ لِى أَنْ أُبَدِّلَهُ مِن تِلْقَآءِ نَفْسِى ( Say: "It is not for me to change it on my own accord; ) This means that it is not up to me to do such a thing.
I am but a servant who receives commands.
I am a Messenger conveying from Allah. إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَىَّ إِنِّى أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ ( I only follow that which is revealed unto me.
Verily, I fear the torment of the Great Day (the Day of Resurrection ) if I were to disobey my Lord.) The Evidence of the Truthfulness of the Qur'an Muhammad ﷺ then argued with supporting evidence to the truthfulness of what he had brought them: قُل لَّوْ شَآءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلاَ أَدْرَاكُمْ بِهِ ( Say: "If Allah had so willed, I should not have recited it to you nor would He have made it known to you..." ) This indicates that he brought this only with the permission and will of Allah for him to do so.
The proof of this was that he had not fabricated it himself and that they were incapable of refuting it, and that they should be fully aware of his truthfulness and honesty since he grew up among them, until Allah sent the Message to him.
The Prophet was never criticized for anything or held in contempt.
So he said, فَقَدْ لَبِثْتُ فِيكُمْ عُمُراً مِّن قَبْلِهِ أَفَلاَ تَعْقِلُونَ ( Verily, I have stayed among you a lifetime before this.
Have you then no sense ) Which meant "don't you have brains with which you may distinguish the truth from falsehood" When Heraclius, the Roman king, asked Abu Sufyan and those who were in his company about the Prophet , he said: "Have you ever accused him of telling lies before his claim" Abu Sufyan replied: "No." Abu Sufyan was then the head of the disbelievers and the leader of the idolators, but he still admitted the truth.
This is a clear and irrefutable testimony since it came from the enemy.
Heraclius then said: "I wondered how a person who does not tell a lie about others could ever tell a lie about Allah." Ja`far bin Abu Talib said to An-Najashi, the king of Ethiopia: "Allah has sent to us a Messenger that we know his truthfulness, ancestral lineage, and honesty.
He stayed among us before the prophethood for forty years."

(10:15) And whenever Our clear revelations are recited to them, those who do not expect to meet Us say: 'Bring us a Qur'an other than this one, or at least make changes in it. *19 Tell them (O Muhammad): 'It is not for me to change it of my accord. I only follow what is revealed to me. Were I to disobey my Lord, I fear the chastisement of an Awesome Day. *20

And when Our verses are recited to meaning

*19).
This statement of the unbelievers was based, first of all, on the misconception that the Qur'an, which the Prophet ( peace he on him ) presented in them as the 'Word of God'.
was in fact a product of his own mind which he had ascribed to God merely to invest it with authority.
Moreover, they wanted to impress upon the Prophet ( peace he on him ) that the contents of his message were of little practical, worldly use.
The emphasis on the unity of God, on the Life to Come and on the moral principles which people were asked to follow -all these were of no practical consequence to them.
They virtually told the Prophet 'peace be on him.
that if he wanted to lead them he should come forth with something that would be of benefit to them and ameliorate their worldly life.
And if this was not possible, then he should at least show some flexibility in his attitude which would enable them to strike a compromise with him by effecting mutual accommodation between the Makkan unbelievers and the Prophet ( peace be on him ) himself
In other words, the Makkans felt that the Prophet's doctrine of God's unity should not totally exclude their polytheism: that his conception of devotion to God should be such as to allow them some scope for their worldliness and self-indulgence; that the call to believe in the Hereafter should be such that it might still be possible for them to behave in the world as they pleased and yet entertain the hope of somehow attaining salvation in the Next World.
Likewise, the absolute and categorical nature of moral principles enunciated by the Prophet ( peace be on him ) was also unpalatable to them.
They wanted moral principles to be propounded in a manner that would provide concessions to their predilections and biases, to their customs and usages, to their personal and national interests, and to the lusts and desires that they wished to satisfy.

In effect, they suggested a compromise according to which one sphere of life should be earmarked as 'religious', and in this sphere men should render to God what rightfully belongs to Him.
Beyond this sphere, however, it should be left to people's discretion to run their worldly affairs as they pleased, It seemed altogether outrageous to them that the doctrines of the unity of God and accountability in the Hereafter should embrace the whole gamut of human life, and that man should be asked to subject himself entirely to the Law of God.

*20).
This is the Prophet's response to what has been said above ( see n.
19 above ).
It is made clear that the Prophet ( peace be on him ) was not the author of the Qur'an; and that since it had only been revealed to him, he had no authority therefore to make any alteration in it whatsoever.
It is also made clear that the question was not one that could be the subject of any bargain.
The unbelievers should either accept the faith propounded by the Prophet ( peace be on him ) in toto or reject it in toto.

 

Obstinance of the Chiefs of the Quraysh Allah tells us about the obstinance of the disbelievers of the Quraysh, who were opposed to the message and denied Allah.
When the Messenger ﷺ read to them from the Book of Allah and His clear evidence they said to him: "Bring a Qur'an other than this." They wanted the Prophet to take back this Book and bring them another book of a different style or change it to a different form.
So Allah said to His Prophet : قُلْ مَا يَكُونُ لِى أَنْ أُبَدِّلَهُ مِن تِلْقَآءِ نَفْسِى ( Say: "It is not for me to change it on my own accord; ) This means that it is not up to me to do such a thing.
I am but a servant who receives commands.
I am a Messenger conveying from Allah. إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَىَّ إِنِّى أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ ( I only follow that which is revealed unto me.
Verily, I fear the torment of the Great Day (the Day of Resurrection ) if I were to disobey my Lord.) The Evidence of the Truthfulness of the Qur'an Muhammad ﷺ then argued with supporting evidence to the truthfulness of what he had brought them: قُل لَّوْ شَآءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلاَ أَدْرَاكُمْ بِهِ ( Say: "If Allah had so willed, I should not have recited it to you nor would He have made it known to you..." ) This indicates that he brought this only with the permission and will of Allah for him to do so.
The proof of this was that he had not fabricated it himself and that they were incapable of refuting it, and that they should be fully aware of his truthfulness and honesty since he grew up among them, until Allah sent the Message to him.
The Prophet was never criticized for anything or held in contempt.
So he said, فَقَدْ لَبِثْتُ فِيكُمْ عُمُراً مِّن قَبْلِهِ أَفَلاَ تَعْقِلُونَ ( Verily, I have stayed among you a lifetime before this.
Have you then no sense ) Which meant "don't you have brains with which you may distinguish the truth from falsehood" When Heraclius, the Roman king, asked Abu Sufyan and those who were in his company about the Prophet , he said: "Have you ever accused him of telling lies before his claim" Abu Sufyan replied: "No." Abu Sufyan was then the head of the disbelievers and the leader of the idolators, but he still admitted the truth.
This is a clear and irrefutable testimony since it came from the enemy.
Heraclius then said: "I wondered how a person who does not tell a lie about others could ever tell a lie about Allah." Ja`far bin Abu Talib said to An-Najashi, the king of Ethiopia: "Allah has sent to us a Messenger that we know his truthfulness, ancestral lineage, and honesty.
He stayed among us before the prophethood for forty years."

( And when Our clear revelations ) detailing commands and prohibitions ( are recited unto them ) are recited by you unto the scoffers: al-Walid Ibn al-Mughirah and his host ( they who look not for the meeting with Us ) those who do not fear resurrection after death while at the same time scoff ( say: Bring ) O Muhammad ( a Lecture other than this, or change it ) putting the verses of mercy in the place of the verses of chastisement and the verses of chastisement in place of the verses of mercy. ( Say ) to them, O Muhammad: ( It is not for me ) it is not permissible for me ( to change it of my own accord. I only follow that which is inspired in me ) I do not say or do except that which is revealed to me in the Qur’an. ( Lo! If I disobey my Lord ) by changing the revelation ( I fear ) I know ( the retribution of an awful Day ) a severe Day.

And when Our Clear Verses are recited unto them, those who hope not for their meeting with Us, say: Bring us a Quran other than this, or change it."Say (O Muhammad SAW): "It is not for me to change it on my own accord; I only follow that which is revealed unto me. Verily, I fear if I were to disobey my Lord, the torment of the Great Day (i.e. the Day of Resurrection)."

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