Tafsir of Yunus 10:35-36

Surah Yunus (10): Verses 35–36

Issue 1: The Argument from Creation and Guidance

It is a consistent pattern in the Quran to use two proofs for establishing the existence of the Creator: first, the proof from creation, and second, the proof from guidance (hidāyah).

• The Quran recounts that Abraham (peace be upon him) said: "Who created me, and it is He who guides me" (Ash-Shu'ara: 78).
• It also quotes Moses (peace be upon him) saying: "Our Lord is He Who gave everything its creation, then guided it" (Tā-Hā: 50).
• The command given to the Prophet Muhammad (peace be upon him) is: "Exalt the Name of your Lord, the Most High, Who created and fashioned, and Who determined and guided" (Al-A'lā: 1–3).

This is a noble line of reasoning because humans possess both a body and a spirit. Establishing the Creator through the body's condition is the proof of creation. Establishing the Creator through the spirit's condition is the proof of guidance.

In this context (referring to the preceding verses), after mentioning the proof of creation in the first verse ("Or is He Who originates creation and then repeats it?" [An-Naml: 64]), the verse follows up with the proof of guidance.

The purpose of creating the body is to enable guidance for the spirit, as Allah states: "And Allah brought you forth from the wombs of your mothers—you knew nothing—and gave you hearing and sight and hearts that you might give thanks" (An-Nahl: 78). This explicitly shows that Allah created the body and bestowed the senses to serve as instruments for acquiring knowledge and sciences.

Furthermore, bodily states are transient and ultimately relate to the fleeting pleasure of tasting flavors or touching perceptible qualities. In contrast, spiritual states and divine knowledge are permanent perfections, preserved from non-existence and decay. Thus, we understand that creation is secondary to guidance, and the noblest objective is achieving guidance.

Given this, we observe that human intellects are often confused, the truth is difficult to grasp, and thoughts are mixed. Few escape error. Therefore, guidance, the realization of truth, can only occur through the assistance, guidance, and direction of Allah, the Exalted. Because this matter is so difficult, Moses (peace be upon him) requested after hearing the Ancient Word: "My Lord, expand for me my breast" (Tā-Hā: 25).

All creation seeks guidance and avoids misguidance, yet the majority fall into error. This all indicates that achieving guidance, knowledge, and recognition comes only from Allah.

If we understand this, we can say that guidance is either the invitation to the truth or the achievement of that knowledge. In either case, we have demonstrated that guidance is the most noble of human ranks and the highest true felicity, and that it comes only from Allah.

As for idols (aṣnām), they are inanimate objects with no power to invite to truth or guide toward sincerity. Therefore, it is established that Allah is the one who conveys all good in this world and the Hereafter, and guides toward all perfections of the soul and body. Idols have no influence in any of this. Consequently, engaging in their worship is pure ignorance and utter folly. This concludes the discussion on this line of reasoning.

Issue 2: Grammatical Usage of "Guidance"

Al-Zajjaj said that "He was guided to the truth" (hudiya ilā al-ḥaqq) and "He was guided for the truth" (hudiya li-l-ḥaqq) mean the same thing. Allah mentions both forms in the verse: "Say, 'Allah guides to the truth. So is He who guides to the truth more worthy of being followed, or he who does not guide unless he is guided?'"

Issue 3: The Six Readings of "Lā Yahdī"

There are six readings for the phrase: {أم من لا يهدى إلا أن يهدى} (Or is he who does not guide unless he is guided?):

1. Ibn Kathir, Ibn 'Amir, and Warsh (from Nafi'): Read {يُهْدَى} (yuhdā) with a fatḥah on the Yā’ and Hā’, and a shaddah on the Dāl. This is the preferred reading of Abu 'Ubayd and Abu Hatim. The original form was yahtadī, where the Tā’ was assimilated into the Dāl, and the fatḥah of the assimilated Tā’ was transferred to the Hā’.
2. Nafi' (in one narration): Read {يُهْدَى} (yuhdā) with a sukūn on the Hā’ and a shaddah on the Dāl. The Tā’ was assimilated into the Dāl, and the Hā’ was left in its original state. This involves two consecutive sākin letters, similar to the case in {يَخْتَصِمُونَ} (Yā-Sīn: 49). Alī ibn 'Isā considered this reading incorrect for Nafi'.
3. Abu 'Amr: Read with a slight fatḥah on the Hā’ (not fully pronounced, between fatḥ and sukūn), following his general preference for abbreviation (lightening). Alī ibn 'Isā mentioned this is the correct reading for Nafi'.
4. 'Āṣim: Read {يُهْدَى} (yuhdā) with a fatḥah on the Yā’, a kasrah on the Hā’, and a shaddah on the Dāl, to avoid the meeting of two sākin letters (the jāzm moves the kasrah).
5. Ḥammād and Yaḥyā ibn Ādam (from Abu Bakr via 'Āṣim): Read {يُهْدَى} (yuhdā) with a kasrah on both the Yā’ and the Hā’, following the preceding kasrah. It is also said to be a dialectal variant of those who read {نَسْتَعِينُ} (nasta'īn).
6. Ḥamzah and Al-Kisā'ī: Read {يَهْدِي} (yahdī) with a sukūn on the Hā’ and a light Dāl (no shaddah), meaning yahtadī (he guides himself). Arabs use yahdī to mean yahtadī (e.g., "I guided him, so he was guided").

Issue 4: The Apparent Contradiction Regarding Idols

There is a difficulty in the verse's wording: the intended meaning of the "partners" (shurakā') in this context is the idols, which are inanimate objects incapable of receiving guidance. Therefore, the phrase {أم من لا يهدى إلا أن يهدى} (Or is he who does not guide unless he is guided?) does not seem appropriate for them.

Responses to this difficulty:

1. First View: It is possible that the first part of the question, "Or is there any of your partners who originates creation and then repeats it?" refers to the idols. However, the second part, "Or is there any of your partners who guides to the truth?" refers to the leaders of disbelief and misguidance who call people to error. The evidence is Allah's statement: "They have taken their rabbis and their monks as lords besides Allah..." (At-Tawbah: 31). Allah guides creation to the true religion through intellectual and transmitted proofs. As for these leaders, they cannot guide others unless Allah guides them first. Thus, adhering to God's religion is superior to accepting the words of these ignorant people.
2. Second View: Since the polytheists took the idols as gods, the Quran uses language appropriate for conscious, knowing beings when referring to them. Did Allah not say regarding those you invoke besides Allah: "Indeed, those whom you invoke besides Him are slaves like you" (Al-A'rāf: 194), even though they are inanimate? And: "If you call upon them, they do not hear your call" (Fāṭir: 14)? The language used reflects how conscious beings are described, even if the reality is otherwise. Similarly here, Allah describes them with the attribute of a knowing being, even if they are not so.
3. Third View (Hypothetical): We interpret the statement conditionally: If they were capable of guiding, they could not guide others unless they themselves were guided first. By interpreting the statement conditionally, the question is resolved.
4. Fourth View (Potentiality): We hold that physical structure is not a prerequisite for life and intellect. Therefore, these idols, while being wood and stone, are capable of possessing life and intellect. Under this assumption, it is valid for Allah to grant them life and intellect, and then they would be occupied with guiding others.
5. Fifth View (Linguistic): The word hudā (guidance/leading) can mean transfer or movement. It is said, "I guided the woman to her husband" (hadaytu al-mar'ata ilā zawjihā hadyan) when she was transferred to him. Hady also refers to the gifts brought to the Haram (sacred precinct), and a gift (hadiyyah) is so named because it moves from one person to another. It is also said, "So-and-so is being yuhādā between two people" if he walks leaning on them due to weakness. If we adopt this meaning, the phrase {أم من لا يهدى إلا أن يهدى} could mean: He is not moved to a place unless he is moved there. Under this interpretation, the intent is to point out that these idols are inanimate objects devoid of life and power.

After establishing this clear argument against the disbelievers, Allah says: {فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ} (Then what is the matter with you? How do you judge?). He expresses astonishment at their corrupt doctrine and false claims, which are contrary to the judgment of rational minds.

Then Allah states: {وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا} (And most of them follow nothing but conjecture). There are two interpretations:

1. Most of them, in their affirmation of Allah, follow only conjecture, because their assertion is not based on any definitive proof but rather on what they heard from their ancestors.
2. Most of them, in their claim that idols are gods and intercessors with Allah, follow only conjecture.

The first view is stronger, because in the second view, we would need to interpret "most" (akthar) as meaning "all."

Then Allah says: {إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا} (Indeed, conjecture avails nothing against the truth).

Issue 1: Analogy (Qiyās) and Conjecture

Those who deny Qiyās (analogical reasoning) use this verse as proof, arguing that acting upon Qiyās is acting upon conjecture, and thus it must be impermissible due to Allah's statement: "Indeed, conjecture avails nothing against the truth."

Those who affirm Qiyās respond: The proof that necessitates acting upon Qiyās is a definitive proof (dalīl qāṭiʿ). Therefore, the necessity of acting upon Qiyās is known (maʿlūm), meaning the action itself is not based on conjecture but on certainty.

The objector responds to this: If the ruling derived from Qiyās were known to be a ruling from Allah, then abandoning it would constitute disbelief, based on the verse: "And whoever does not judge by what Allah has revealed, then those are the disbelievers" (Al-Mā'idah: 44). Since abandoning Qiyās is not considered disbelief by consensus, acting upon it must be invalid.

They further argue against Qiyās proponents by stating that the ruling derived from Qiyās must fall into one of three categories:

1. It is known to be a ruling from Allah. (This is false, as established above, otherwise abandoning it would be disbelief.)
2. It is conjectured (ẓann). (This is false, as acting upon conjecture is forbidden by this verse.)
3. It is neither known nor conjectured. (This is false, as it would then be mere personal whim, which is forbidden by the verse: "Then there succeeded them successors who neglected prayer and pursued desires" [Maryam: 59].)

Those who affirm Qiyās respond: The essence of this argument relies on general texts (ʿumūmāt). Relying on general texts yields only conjecture (ẓann). Since these general texts indicate a prohibition against relying on conjecture, they must also indicate a prohibition against relying on themselves (the general texts), because whatever leads to its own negation must be abandoned.

Issue 2: Faith and Conjecture in Fundamentals

This verse indicates that anyone who holds a conjectural belief in matters of fundamentals (uṣūl—matters of creed) rather than a certain belief is not a true believer (mu'min).

If it is asked: The statement of the Sunnis, "We are believers, if Allah wills" (In shā' Allāh), implies doubt regarding certainty, so must they not be deemed disbelievers?

We reply: This is weak for several reasons:

1. The view of Imam Ash-Shāfi'ī (may Allah have mercy on him) is that faith is the combination of belief, affirmation, and action. Doubt regarding whether these actions conform to Allah's command does not negate certainty regarding the essence of faith itself.
2. The purpose of saying "if Allah wills" is to ensure the continuation of faith until death (the conclusion).
3. The purpose is humility and self-abasement.

And Allah knows best.

Surah Yunus (10): Verses 37–39

{وَمَا كَانَ هَٰذَا الْقُرْآنُ أَن يُفْتَرَىٰ مِن دُونِ اللَّهِ وَلَٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ * أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ * بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ ۖ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ}

(37) And it is not possible for this Qur'an to be such as could ever be produced by other than Allah, but it is a confirmation of what preceded it and a detailed explanation of the Book about which there is no doubt, from the Lord of the worlds. (38) Or do they say, "He has fabricated it"? Say, "Then bring forth a chapter like it and call upon whomever you can besides Allah, if you should be truthful." (39) Rather, they have denied what they could not encompass in knowledge, and its final interpretation (or fulfillment) has not yet come to them. Thus did those before them deny. Then observe how the end of the wrongdoers was.