Tafsir of Yunus 10:4

His statement, Glory be to Him, "To Him is your return, all of you," is like a rationale for the necessity of worship. The prepositional phrase is a pre-posed predicate, and "your return" (marji‘ukum) is the post-posed subject. It is a mim-form verbal noun (masdar mimi) rather than a noun of place, contrary to those who have erred in this regard. "All of you" (jami‘an) is a state (hal) of the genitive pronoun because it is the agent in meaning; that is, to Him, the Exalted, is your returning while gathered—not to anyone else—by way of resurrection.

"The promise of Allah" (wa‘du Allahi): This is a verbal noun confirming the content of the preceding sentence, for the sentence itself is a promise from Him, the Exalted, regarding resurrection. Since the sentence does not admit of anything other than a promise, this belongs to the category of a verbal noun confirming itself according to the scholars, as in your saying: "I owe him a thousand, a confirmed debt." It is also permissible for it to be in the accusative case as a verbal noun for an omitted verb; that is, "Allah promises a promise." In any case, it is evidence that what is intended by the "return" is the return via resurrection, because what occurs at death is isolated from a "promise," just as it is isolated from being "gathered." Therefore, what appears in some copies of the Qadi—mentioning death or resurrection—is not as it should be.

It has been recited as "Allah promised" (wa‘ada Allahu) in the form of a verb, with the Majestic Name in the nominative case as the agent.

"Truly" (haqqan): This is a verbal noun confirming what the first part indicates. It belongs to the category of confirming something other than itself, for the first part is not explicit in this regard, as a promise admits the possibility of being true or being unfulfilled. It is also said that it is in the accusative case governed by "promise" upon the estimation of a preposition ("in"), likening it to an adverbial phrase...

...and He summarized this to signal that enumeration cannot encompass it. This is supported by His Noble Essence being the metaphorical agent, or by their justice and fairness in their affairs, or by their faith. This last view is preferred as it is more consistent with His statement, the Exalted: "And those who disbelieved will have a drink of scalding water and a painful punishment for what they used to disbelieve." The meaning is: "And He will reward those who disbelieved with a drink of hot water, the heat of which has reached its peak, and a painful punishment because of their disbelief." Thus, the contrast between the causes for rewarding the believers and the causes for rewarding the disbelievers becomes apparent. Furthermore, there is no justification for limiting "justice" to the reward of the others, as they are more deserving of it, as is not hidden.

The repetition of the predication by making the adverbial sentence a predicate for the relative pronoun is to strengthen the ruling. The combination of the past and present tense forms is to indicate their persistence in disbelief. The change in the noble structure is for the sake of hyperbole regarding their deserving of punishment, by making it a right established for them, and to signal that the punishing is isolated from being included in the chain of the final cause for the recurrence [of creation]—based on the attachment of "that He may reward [by it]" to the first part—or for the initial creation—based on its attachment to both through mutual governance (tanaazu‘). Only the rewarding is included in that chain; it is the intrinsically intended goal, while the punishment occurs incidentally.