Tafsir of Yunus 10:65

Whoever considers His saying, the Almighty, "And do not let their speech grieve you," to be conjoined to the preceding sentence—meaning that the allies of Allah have no fear upon them nor do they grieve, so do not let the speech of the enemies of Allah grieve you—treats the objection as occurring between two connected phrases, not at the end of the discourse. However, this holds no weight. The position held by the majority is that it is a new beginning (isti'naf), intended to console the Messenger, may Allah bless him and grant him peace, regarding the harm he encountered from his enemies, which arose from their vile and brutal statements. It serves as glad tidings to him, peace and blessings be upon him, of victory and might, following the declaration that he and his followers possess security from every feared outcome and triumph in every desired goal. Thus, it is semantically connected to His saying, the Almighty: "Verily, the allies of Allah..." etc. It is also said that it is connected to His saying, the Almighty: "But if they deny you, then say, 'My deeds are for me, and your deeds are for you,'" and this was chosen by al-Tabarsi, despite the remoteness it entails.

Nafi’ read it as "wala yuhzinuka" (And let it not grieve you), derived from ahzana. In reality, it is a prohibition directed at him—may Allah bless him and grant him peace—against grief, as if to say: "Do not be grieved by their speech, and do not concern yourself with anything they utter regarding you that contains no good." He transitioned to this form in the sublime arrangement to emphasize the prohibition of grief; for prohibiting the effect is a prohibition of being affected by its root, and it constitutes a total negation of it. Similar to this are expressions like "I do not wish to see you here" or "May the beast not devour you," and the like, where the prohibition is directed toward the consequence, while the intent is the prohibition of the cause. It is said that the prohibition of grief was singled out for mention—despite the previous negation also encompassing fear—because there was not in him, may Allah bless him and grant him peace, even a particle of fear for which he needed to be forbidden; rather, he would sometimes experience grief, so he was consoled against it. It is not hidden that if we say fear and grief are close in meaning—such that when they converge they diverge, and when they diverge they converge, as you have known earlier—then the prohibition of grief is also a prohibition of fear. However, it is better not to entertain that which implies the attribution of fear to his station, peace and blessings be upon him, even if that would not constitute a deficiency, for the prophets—peace be upon them—were forbidden from fear just as they were forbidden from grief; indeed, it is explicitly established that it was attributed to them, which does not impair the rank of prophethood, as not every fear is a deficiency such that they should be cleared of it. In any case:

"Verily, the might belongs to Allah entirely" is a new statement initiated to provide the reason for the prohibition. It is also said to be an answer to an implied question, as if it were asked: "Why should their speech not grieve him?" It was answered: "Because victory and subjugation belong to Allah the Almighty; no one possesses any of it—not they nor anyone else—so He shall not be subjugated or defeated, but rather He shall subjugate and defeat them, and He will protect you from them." Abu Haywah read it as "anna" (that) with an fatha, based on explicit causality, meaning: "because." Qutaybah ibn Muslim interpreted this as an appositional substitution (badal), then rejected the reading on that basis, because it would lead to saying: "So let it not grieve you that the might belongs to Allah entirely," which is corrupt. Al-Zamakhshari mentioned that if it were interpreted as a substitution, it would have an aspect [of legitimacy] along the style of "And never be an assistant to the disbelievers" or "And do not invoke with Allah another deity," functioning as an incitement, provocation, and insinuation toward others, though there is remoteness in that.

"He is the Hearing, the Knowing": He hears their words regarding you and knows what they conceal against you, so He will requite them for that. What we have mentioned regarding the verse is the manifest and immediate meaning. Abu al-Shaykh narrated from Ibn Abbas, may Allah be pleased with them both, that he said: "When they did not benefit from what came to them from Allah the Almighty and persisted in their disbelief, that weighed heavily upon the Messenger of Allah, may Allah bless him and grant him peace. So there came to him from Allah the Almighty that which would console him: 'And do not let their speech grieve you. Verily, the might belongs to Allah entirely. He is the Hearing, the Knowing,' meaning He hears what they say and knows it, so if He willed, by His might, He would exact retribution from them." It is not hidden that this is highly contrary to the manifest meaning, along with the fact that it suspends knowledge upon what is suspended upon hearing. Perhaps the report from the scholar (Ibn Abbas) is not to be relied upon.