Wa-itha tutla AAalayhim ayatuna bayyinatin qala allatheena la yarjoona liqaana i'ti biqur-anin (surah Yunus: 15)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(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

Wa izaa tutlaa `alaihim aayaatunaa baiyinaatin qaalal lazeena laa yarjoona liqaaa`ana`ti bi Quraanin ghairi haazaaa aw baddilh; qul maa yakoonu leee an ubaddilahoo min tilqaaa`i nafsee in attabi`u illaa maa yoohaaa ilaiya inneee akhaafu in `asaytu Rabbee `azaaba Yawmin `Azeeem

*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.