Tafsir of Yunus 10:72

"Then if you turn away"—that is, if you persist in your turning away from my reminder after you have stood before the matter and witnessed from me that which points to the veracity of my statement—"then I have not asked you for any reward" to be paid to me in exchange for my reminder and sermon, such that it would be owed to you upon your turning away. This is either because you accuse me of greed, or because paying what is requested is burdensome to you, or because your turning away—which leads to deprivation—would harm me.

The first [interpretation] is to demonstrate the invalidity of the turning away by clarifying the absence of that which justifies it. The second is to demonstrate his—peace be upon him—indifference toward its presence or absence. According to either interpretation, the first fa (then) is for the consequence of this condition upon the preceding outcome, and the second fa is for the causality of the condition regarding the notification of the content of the following outcome, as some investigators have mentioned. That is: "If you turn away, then know that there is no justification for it, nor is there any effect from it upon me," on the level of what is said regarding His saying: "And if He touches you with good, then He is powerful over everything."

Some have maintained that the apodosis (the answer) of the conditional is omitted, and that which is mentioned—being its rationale—is put in its place. That is: "There is no motive for you to turn away, nor any necessity for it," or "There is no harm to me in that." The discourse of some implies that, while considering the aforementioned omission and substitution, the discussion regarding the causality of the condition for notification still holds—this is what the taste inclines toward.

The particle min (in "from any reward") is extra, for emphasis; meaning: "I have not asked you for a reward." His saying, "My reward is only with Allah," is a confirmation of what preceded it according to the first meaning, and a justification for his—peace be upon him—self-sufficiency according to the second. That is: My recompense for the sermon and reminder is with Him alone; He rewards me for it whether you believe or turn away.

His saying, "And I have been commanded to be of the Muslims," is an appendage to what preceded it, serving to confirm its meaning according to some. The meaning is: I have been commanded to be organized among the count of the Muslims who do not take anything for teaching the religion and do not seek a reward for guidance. This involves interpreting "Islam" as synonymous with "Faith" and considering the restriction, though some have turned away from this due to the artificiality it entails. Thus, they interpreted "Islam" as surrender and submission without restriction; that is, "I have been commanded to be among those who are submissive to the decree of Allah, not opposing His command nor hoping for anyone else." In this meaning, there is also a confirmation of what preceded it and a solidification of its content, the likes of which is not hidden. The emphasis is not manifest if the meaning is "from among those who surrender to every affliction that befalls them in obedience to Allah," as it is in the two previous interpretations. In sum, he—peace be upon him—did not fall short in guiding them with this speech, and reached the ultimate extremity in it.

Some have mentioned the aspect of its arrangement in this style based on some potential facets: He—peace be upon him—said at the beginning of the affair, "Upon Allah I have relied," explaining his trust in his Lord—that is: I have trusted in Him, so do not think that your threatening me with killing and harm will prevent me from calling to Allah. Then he presented to them that which indicates the truthfulness of his claim, saying, "Then determine your affair," as if he were saying: Gather everything you are capable of, of those things that lead to the attainment of your goal. Then he did not stop there, but commanded them to add to themselves their partners whom they claimed would be strengthened by their presence and by drawing near to them. Then he did not stop at these two, but added to them a third, which is his saying, "And let not your affair be obscure to you"—he intended for them to strive in his matter to the furthest degree and to exaggerate in it to the maximum until their life becomes pleasant. Then he did not stop there until he added a fourth, saying, "Then decide it upon me," commanding them to execute all of that against him. Then he added to that a fifth, "And do not give me respite," forbidding them from delaying.

In this is the indication that he—peace be upon him—reached the extremity in reliance upon Allah, and that he was certain that their guile would not harm him, nor reach him, and that their plotting would not take effect upon him, in a way that is clearer than the sun and more manifest than yesterday. Then, he—peace be upon him—wished to make the proof binding upon them and to exonerate his own standing, so he negated his requesting any reward from them, confirming that by [stating] that his reward is with Allah—not with anyone else—pointing to the increase of His grace, may His majesty be glorified, and that He rewards him for his action whether he asked Him or not. This is why he did not say, "My asking for a reward is only from Allah." Then he was not satisfied with that until he added to it that he is commanded to be of that which includes the non-requesting of them and not turning to what they possess, and that he should be characterized by it in the most perfect manner, for "of the Muslims" is more eloquent than "a Muslim," as has been established in its place. In this is the severing of what might stand between them and accepting his invitation or taking heed of his sermon—except that the people had reached the extremity of stubbornness and rebellion.