Tafsir of Yunus 10:101

Surah Yunus (10:101)

{قل انظروا ماذا في السماوات والأرض}

In this verse, there are several points of discussion:

• 'Āṣim and Ḥamzah recited {قل انظروا} (Qul unẓurū) with a kasrah (short 'i') on the lām (ل) due to the meeting of two silent letters (the lām of the command form and the alif of unẓurū). The original form requires kasrah.
• The rest recited it with a ḍammah (short 'u') on the lām, transferring the vowel of the Hamzah (the original vowel of the command form) to the lām.

After establishing in the preceding verses that faith is only achieved through God's creation and will, the Almighty commands observation and deduction from the signs (dalā'il). This is to prevent the misconception that truth is sheer determinism (jabr maḥḍ).

He said: {Say: "Look at what is in the heavens and on the earth."}

This command indicates two objectives:

1. The Path to Knowledge: There is no way to know God Almighty except through contemplating the signs, as the Prophet (peace be upon him) said: "Reflect upon the creation, but do not reflect upon the Creator."
2. The Scope of Signs: The signs are either from the realm of the heavens or the realm of the earth.
   • Heavenly Signs: These include the movements, measures, and positions of the celestial spheres, as well as the Sun, Moon, and stars, and the specific benefits and advantages associated with each.
   • Earthly Signs: These involve observing the conditions of the upper elements, minerals, plants, and especially human beings. Each of these categories is further divided into infinite types. If a person were to contemplate the wisdom behind creating the wing of a gnat, their intellect would fail before reaching the lowest degree of that wisdom and benefit.

Undoubtedly, God Almighty frequently mentioned these signs in the Glorious Qur'an. For this reason, He mentioned the general principle: {Say: "Look at what is in the heavens and on the earth"} without detailing them. It is as if the Almighty pointed to the universal rule so that the intelligent person would recognize its divisions and then begin detailing the wisdom of each part according to their intellectual and human capacity.

Following this command for contemplation and reflection, the Almighty then clarified that this reflection upon these signs is of no benefit to those whom God has decreed from eternity to be wretched and misguided. He said: {But signs and warnings do not avail a people who do not believe.}

In this statement, there are several issues:

Issue 1: The Meaning of Mā (What)

Grammarians suggest two possibilities for the word {وما} (wa mā) in this context:

1. Negation: It means these signs and warnings do not provide any benefit for those whom God has decreed will not believe, similar to saying, "Wealth does not benefit you if you do not spend it."
2. Interrogation: It is a rhetorical question meaning, "What thing benefits them?" This is an interrogation implying denial or rebuke.

Issue 2: Definition of Signs and Warnings

• The Signs (al-Āyāt): These are the proofs/evidence (al-dalā'il).
• The Warnings (al-Nudhur): These are the Messengers who warn, or the warnings themselves.

Issue 3: Recitation of Yughnī

It was recited as {وما يغني} (wa mā yughnī) with a yā' (ي) from below (indicating the third-person masculine singular form).

Surah Yunus (10:102-103)

{فَهَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ ۚ قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ * ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا ۚ كَذَلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ}

{Then do they await anything except the like of the days of those who passed away before them? Say, "Then wait; indeed, I am with you among those who wait." * Then We will save Our messengers and those who believed. Thus it is incumbent upon Us to save the believers.}