Surah Yunus ayat 17 Tafsir Quran 10:17

﴿فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۚ إِنَّهُ لَا يُفْلِحُ الْمُجْرِمُونَ﴾
[ يونس: 17]

10:17 So who is more unjust than he who invents a lie about Allah or denies His signs? Indeed, the criminals will not succeed

And who that is no one does greater evil than he who invents a lie against God by ascribing a partner to Him or denies His signs? denies the Qur’ān. Surely it is that the sinners the idolaters shall not prosper they shall never find happiness.

Who then is more wrongful of actions than he who relates to Allah falsehood or denies His revelations and signs demonstrating His Omnipotence and Authority! Indeed the wicked shall never prosper

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."

(10:17) Who, then, is a greater wrong-doer than he who forges a lie against Allah or rejects His signs as false? *22 Surely the guilty shall not prosper. *23

So who is more unjust than he meaning

*22).
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.

 

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."

( Who doeth greater wrong ) who is more insolent and daring vis--vis Allah ( than he who inventeth a lie concerning Allah and denieth His revelations ) Muhammad ( pbuh ) and the Qur’an? ( Lo! the guilty ) the idolaters ( never are successful ) they will never be saved or safe from Allah’s chastisement.

So who does more wrong than he who forges a lie against Allah or denies His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)? Surely, the Mujrimun (criminals, sinners, disbelievers and polytheists) will never be successful!

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