Tafsir of Yunus 10:29

{ إِن كُنَّا }: The in (إِن) is the "lightened" form of the "heavy" inna (إِنَّ), and the lam (لَـ) is the separator (al-fariqah) between it and the negative in (النافية).

{ عَنْ عِبَادَتِكُمْ لَغَافِلِينَ }: They are the angels, the Messiah, and those among the rational beings whom they worshipped besides Allah. It is also said: they are the idols, which Allah—Mighty and Majestic is He—will cause to speak, so they will address them with this in place of the intercession they claimed and upon which they hung their hopes.

{ هُنَالِكَ }: In that station, in that standing place, or at that time—using the name of a place as a metaphor for time.

{ تَبْلُو كُلُّ نَفْسٍ }: It will test and experience { مَّا أَسْلَفَتْ } of deeds, so it will know what it is like: Is it ugly or beautiful? Beneficial or harmful? Accepted or rejected? Just as a man tests a thing and examines it to understand its true nature. From this is His saying: { The day when secrets are tested } (At-Tariq: 9).

• Regarding the reading of ‘Asim: { نَبْلُو كُلَّ نَفْسٍ } (We test every soul) with the nun and the accusative kulla: Meaning, we test it by examining what it sent forth of deeds, and we distinguish its state by knowing the state of its deeds; if it was good, it is happy, and if it was evil, it is wretched. The meaning is: We act toward it as one who tests, like His saying: { That He might test you, which of you is best in deed } (Hud: 7).
• It is permissible to mean: We afflict every disobedient soul with bala’ (trial/punishment) because of the evil it sent forth.
• It is also read: { تَتْلُو } (It follows), meaning it follows what it sent forth, because one’s deed is what guides it to the path of Paradise or the path of Hell. Or, it reads in its scroll what it presented of good or evil.

{ مَوْلَاهُمُ الْحَقِّ }: Their true Lord, whose Lordship is genuine; for they used to take as masters those whose lordship had no reality. Or, the One who manages their reckoning and their reward, the Just One who wrongs no one.

• It is read: { الْحَقَّ } (al-haqqa) with a fatha (accusative), as an emphasis on His saying: { They are returned to Allah } (Al-An'am: 62), like saying: "This is the true servant of Allah, not the false one." Or as praise, like saying: "Praise be to Allah, the possessor of praise."

{ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ }: What they used to claim as partners to Allah was lost to them. Or, what they used to fabricate of lies and the intercession of the gods became void for them.