Tafsir of Yunus 10:36

This is a statement that initiates a new thought, not falling within the scope of the command, and is presented by the Exalted to explain the deficiency of their perception and their failure to grasp the content of the luminous proofs that silenced them—proofs which necessitate the Oneness of God. That is: most of them, in their beliefs and dialogues, follow nothing but weak assumptions based on empty imaginings and invalid analogies, such as comparing the unseen to the witnessed, or comparing the Creator to the created based on the slightest illusory similarity. They do not turn their attention to any single instance of certain knowledge, let alone follow the paths of sound evidence that lead to the truth, so that they might understand its essence and discern the validity of it versus the falsehood of what opposes it.

"Following" here refers to absolute submission, encompassing that which involves acceptance and compliance as well as that which does not. The restriction (of the negation) indicates that throughout this process, they have no adherence to any instance of certain knowledge, nor do they turn towards it. The indefinite form of "assumption" (zannan) denotes the category. Specifying "most of them" signals that there are those among them who may follow and arrive at the truth of monotheism, yet do not accept it due to arrogance and obstinacy. The implication of what scholars have mentioned regarding the reason for the command to the Prophet (may the Exalted bless him and grant him peace) to answer on their behalf—specifically, that their persistence and obstinacy prevent them from admitting the truth—is that there are those among them who possessed knowledge but remained obstinate. Perhaps the substitution (of the Prophet in answering) is intended to cover all of them based on the inclusion of this group.

It has also been suggested that the meaning is: "Most of them do not follow anything for the duration of their lives except assumption," and they never abandon it, for the negative particle applied to the present tense indicates, depending on the context, a continuous negation. In this view, "following" implies inward conviction and surrender, and the restriction is temporal. This specification hints at the possibility that some of them might eventually follow the truth and repent.

It is said that the meaning is: "Most of them do not follow anything in their acknowledgment of God, the Exalted, except assumption," because it is an assertion not based on any proof they possess. Others say the meaning is: "Most of them do not follow anything in their claim that idols are gods and intercessors before God except assumption." In this context, "most" implies "all," similar to how "a little" is used to mean "none" in His saying: “But they believe not, except a few” (2:88), and in the saying: "Few are those who complain of misfortunes." Applying a term to its opposite is a sound and established method. It is not hidden that these two interpretations do not necessitate taking "most" to mean "all"; it is possible to take it as the obvious, primary meaning. Some have assigned the pronoun in "most of them" to "mankind," in which case the primary meaning must be adopted without difficulty.

Absolutely; so how much less would corrupt assumption avail? "The truth" here refers to knowledge and sound belief that corresponds to reality. The prepositional phrase relates to what precedes it, and "nothing" is an accusative serving as an absolute object—meaning, it does not avail any type of availment. It is also permissible for it to be a direct object, with the prepositional phrase serving as a state (hal) for it. The sentence is an explanatory initiation to illustrate the nature and invalidity of assumption.

In this lies evidence for those who argue that attaining certainty in matters of belief is obligatory, and that the faith of one who merely imitates (without knowledge) is invalid. It was not taken as a general rule for practical rulings (fiqh) because evidence exists for the validity of imitation and the sufficiency of assumption in those matters, as established in its proper place.

This is a threat against them for their hideous actions. The conduct narrated regarding their turning away from decisive proofs and following corrupt assumptions is included in this, indeed it is included primarily. It has also been read as "you do" (second person), shifting to direct address to intensify the threat.