Yunus: (53-54) And they ask you, "Is it true?"...

Know that the Almighty informed us about the disbelievers when He said: {And they say, "When is this threat, if you are truthful?"} (Yunus: 48).

He responded to them with what preceded. Then, He recounted that they returned to the Messenger regarding this very matter and asked him the same question again, saying: "Is it true?"

Know that this question is sheer ignorance for several reasons:

1. First: This question and its answer have already been presented, so repeating it serves no purpose.
2. Second: The intellectual proof for Muhammad being a messenger from God—namely, the miraculous nature of the Qur'an—was already mentioned. If his prophethood is established as true, then everything he reports about future events must be accepted as certain. These facts should compel one to ignore them and disregard their question.

They differed regarding the pronoun in the phrase: {Is it true?} (أحق هو).

• It was said: Is it true what you have brought us concerning the Qur'an, prophethood, and the religious laws?
• It was said: Is it true what you promised us regarding the Resurrection and the Hour?
• It was said: Is it true what you promised us regarding the descent of punishment upon us in this world?

Then, the Almighty commanded him to answer them by saying: {Say, "Yes, by my Lord, it is the truth."} (قل إي وربي إنه لحق). The benefit in this lies in several matters:

1. First: To engage them and speak to them in the customary manner. It is apparent that whoever affirms something and emphasizes it with an oath has moved it beyond jest and into the realm of seriousness.
2. Second: People are of different classes. Some only accept something with true proof, while others do not benefit from true proof but are persuaded by rhetorical means, such as an oath. For instance, the Bedouin who came to the Messenger (peace be upon him) and asked about his prophethood was satisfied with an oath to confirm that claim. So it is here.

Then, the Almighty emphasized this by saying: {And you will not escape [Him].} (وما أنتم بمعجزين). This necessitates an implied omission, meaning: "And you will not escape the one who promised you punishment from having it inflicted upon you." The purpose here is to alert them that no one can possibly oppose their Lord or prevent what He wills and decrees.

Furthermore, the Almighty explained that this type of talk (i.e., denial and questioning) is only possible for them while they are in this world. As for when they arrive at the assembly of the Resurrection and witness the subjugation of God Almighty and the signs of His greatness, they will abandon that and become preoccupied with other matters.

Then, the Almighty recounted three things about them:

1. First: His saying: {And if every soul that wronged had all that is on earth, it would offer it for its ransom.} (Yunus: 54). However, this is impossible because, at the assembly of the Resurrection, one possesses nothing, as God Almighty says: {And every one of them will come to Him alone on the Day of Resurrection.} (Maryam: 95). Even if they possessed the treasures of the earth, the ransom would not benefit them, according to His saying: {Nor will compensation be accepted from him, nor will they be helped.} (Al-Baqarah: 48). He also described that Day by saying: {There will be neither trade nor friendship nor intercession.} (Al-Baqarah: 254).
2. Second: His saying: {And they will hide their remorse when they see the punishment.} (وأسروا الندامة لما رأوا العذاب).

Know that His saying, {And they will hide their remorse} (وأسروا الندامة), is phrased in the past tense, while the Resurrection is a future event. However, because its occurrence is inevitable, God has made its future like the past.

Know that Israr (إسرار) means both concealment and revelation, making it one of the opposites. Its usage meaning concealment is clear. As for its usage meaning revelation, it comes from the saying, "He sarr (سر) a thing and assarahu (أسره)" when he reveals it.

Once you know this, we say: Some people interpreted the meaning as the concealment of that remorse. The reasons for this concealment are:

• The First Reason: When they see the severe punishment, they will be stunned and bewildered, unable to utter cries or screams, only concealing their remorse—like someone being led to crucifixion, who remains stunned and bewildered, unable to speak a word.
• The Second Reason: They conceal their remorse from their base followers and subordinates out of shame and fear of their reproach.

• The Third Reason: They conceal that remorse because they sincerely direct that remorse toward God. Whoever is sincere in supplication conceals it. This implies mockery of them and their sincerity, meaning that they brought this sincerity at the wrong time when it was of no benefit to them. Rather, it was incumbent upon them to bring it in the worldly abode during the time of accountability.

As for the one who interpreted Israr as revelation, his view is apparent: They concealed their remorse over disbelief and transgression in the world to maintain their prestige. In the Resurrection, this purpose is nullified, so revelation becomes necessary.

3. Third: His saying: {And judgment will be passed between them with justice, while they will not be wronged.} (وقضى بينهم بالقسط وهم لا يظلمون).
   • It was said this judgment is between the believers and the disbelievers.
   • It was said this judgment is between the leaders and the followers.
   • It was said this judgment is among the disbelievers by inflicting punishment upon them.

Know that even though the disbelievers share in the punishment, God Almighty must still judge between them. It is not impossible that some of them wronged others in the world or betrayed them. In that judgment, there might be a lightening of the punishment for some and a worsening of the punishment for others, because justice requires that the wronged be compensated at the expense of the wrongdoers. This can only be achieved by lightening the punishment of the wronged and increasing the punishment of the wrongdoers.

{Behold, to Allah belongs whatever is in the heavens and whatever is on the earth. Behold, the promise of Allah is true, but most of them do not know. He gives life and causes death, and to Him you will be returned.}