Jonah — Verse 44
10:44 · Yunus
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إِنَّ ٱللَّهَ لَا یَظۡلِمُ ٱلنَّاسَ شَیۡءࣰا وَلَـٰكِنَّ ٱلنَّاسَ أَنفُسَهُمۡ یَظۡلِمُونَ ٤٤
inna l-laha lā yaẓlimu l-nāsa shayan walākinna l-nāsa anfusahum yaẓlimūn
Jonah / Yunus (10:44)
Connections 4 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (4) cited by only one commentator
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Tafsir Ibn Kathir (abridged) 4 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
God does not wrong people at all- it is they who wrong themselves
inna l-laha lā yaẓlimu l-nāsa shayan walākinna l-nāsa anfusahum yaẓlimūn
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Tafsir Commentary
The Command to be Free and Clear from the Idolators
Allah said to His Prophet : `If these idolators belie you, then be clear from them and their deeds.'
فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ
(Say: "For me are my deeds and for you are your deeds!") Similarly, Allah said:
قُلْ يأَيُّهَا الْكَـفِرُونَ - لاَ أَعْبُدُ مَا تَعْبُدُونَ
(Say: "O you disbelievers! I worship not that which you worship.")109:1-2 to the end of the Surah. Ibrahim Al-Khalil (the Friend) and his followers said to the idolators among their people:
إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ
(Verily, we are free from you and whatever you worship besides Allah) 60:4 Allah then said:
وَمِنْهُمْ مَّن يَسْتَمِعُونَ إِلَيْكَ
(And among them are some who listen to you,) They listen to your beautiful talk and to the Glorious Qur'an. They listen to your truthful, eloquent and authentic Hadiths that are useful to the hearts, the bodies and their faith. This is indeed a great benefit and is sufficient. But guiding the people to the truth is not up to you or to them. You cannot make the deaf hear. Therefore you cannot guide these people except if Allah wishes. Y
وَمِنهُمْ مَّن يَنظُرُ إِلَيْكَ
(And among them are some who look at you, ) They look at you and at what Allah has given you in terms of dignity, noble personality and great conduct. There is in all of this clear evidence of your prophethood to those who have reason and insight. Other people also look but they do not receive guidance like them. Believers look at you with respect and dignity while disbelievers regard you with contempt.
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً
(And when they see you, they treat you only in mockery.)25:41 Then Allah announces that He is never unjust with anyone. He guides whomever He wills and opens the eyes of the blind, makes the deaf hear and removes neglect from the hearts. At the same time He lets others go astray, moving away from faith. He does all of that yet He is always Just, for He is the Ruler and has full authority over His kingdom. He does whatever He wills without any restrictions. No one can question Him as to what He does while he will question everyone else. He is Omniscient, All-Wise, and All-Just. So Allah said:
إِنَّ اللَّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ
(Truly, Allah wrongs not mankind in aught; but mankind wrong themselves.) In the Hadith narrated by Abu Dharr, he states that the Prophet related that His Lord, Exalted and High is He, said:
«يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا»
(O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another...) Until He said at the end of the Hadith:
يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوفِيكُمْ إِيَّاهَا، فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه»
(O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah. And let him who finds other than that blame no one but himself.) The complete version was recorded by Muslim.
Verily God does not wrong mankind in any way but mankind wrong themselves.
Verily God is not unjust towards mankind in any way: since there is mention of deafness and blindness, both of which indicate a lack of preparedness for perception, one is given to think from these statements that an injustice has taken place by virtue of the fact that some possess preparedness while others do not. However, He disavows any [suggestion of] injustice with regard to Himself because the lack of original preparedness is not [an act of] injustice [on His part], on account of the non-existence of the possibility of better [preparedness] than that with regard to that person's specificity and ipseity: thus his entified reality entails that [preparedness] at some level of contingency. It is like in the case of an ass which, given its asinine nature, cannot possess preparedness entailing human perception and its entified reality requires the asinine preparedness entailed therein: nothing is demanded of it that would be beyond [the capacity of] its preparedness. Hence there is no injustice in this case, since there had not been any at the outset. If, however, it [the preparedness] is invalidated by dark configurations taking firm root, then [the matter is clear and] there is nothing more to be said about this. In both cases, that person is unjust to his soul. As for the former, [he is unjust] because he has fallen short in terms of the degrees of contingency and his deficiency relative to what is above him, as, for example, with the ass falling short of [the level of] man and its being deficient in relation to him but not in relation to itself: in terms of itself it [the ass] has neither fallen short nor is deficient. As for the latter, it is obvious. According to this sense then: they [mankind] are unjust to their own souls. They diminish their shares. Or, it is that God does not wrong mankind in any way by demanding of them what is beyond their [individual] preparedness and then punishing them for [failing] that. It is that mankind wrong their own souls by using their preparednesses for things other than for which these were created.
Verily God is not unjust towards mankind in any way: since there is mention of deafness and blindness, both of which indicate a lack of preparedness for perception, one is given to think from these statements that an injustice has taken place by virtue of the fact that some possess preparedness while others do not. However, He disavows any [suggestion of] injustice with regard to Himself because the lack of original preparedness is not [an act of] injustice [on His part], on account of the non-existence of the possibility of better [preparedness] than that with regard to that person's specificity and ipseity: thus his entified reality entails that [preparedness] at some level of contingency. It is like in the case of an ass which, given its asinine nature, cannot possess preparedness entailing human perception and its entified reality requires the asinine preparedness entailed therein: nothing is demanded of it that would be beyond [the capacity of] its preparedness. Hence there is no injustice in this case, since there had not been any at the outset. If, however, it [the preparedness] is invalidated by dark configurations taking firm root, then [the matter is clear and] there is nothing more to be said about this. In both cases, that person is unjust to his soul. As for the former, [he is unjust] because he has fallen short in terms of the degrees of contingency and his deficiency relative to what is above him, as, for example, with the ass falling short of [the level of] man and its being deficient in relation to him but not in relation to itself: in terms of itself it [the ass] has neither fallen short nor is deficient. As for the latter, it is obvious. According to this sense then: they [mankind] are unjust to their own souls. They diminish their shares. Or, it is that God does not wrong mankind in any way by demanding of them what is beyond their [individual] preparedness and then punishing them for [failing] that. It is that mankind wrong their own souls by using their preparednesses for things other than for which these were created.
إن الله لا يظلم الناس شيئًا بزيادة في سيئاتهم أو نقص من حسناتهم، ولكن الناس هم الذين يظلمون أنفسهم بالكفر والمعصية ومخالفة أمر الله ونهيه.
ولهذا قال تعالى "إن الله لا يظلم الناس شيئا ولكن الناس أنفسهم يظلمون" وفي الحديث عن أبي ذر عن النبي صلي الله عليه وسلم فيما يرويه عن ربه عز وجل "يا عبادي إنى حرمت الظلم على نفسي وجعلته بينكم محرما فلا تظالموا - إلى أن قال في آخره- يا عبادي إنما هي أعمالكم أحصيها لكم ثم أوفيكم إياها فمن وجد خيرا فليحمد الله ومن وجد غير ذلك فلا يلومن إلا نفسه" رواه مسلم بطوله.
ثم بين - سبحانه - سنة من سننه التي لا تتخلف فقال : ( إِنَّ الله لاَ يَظْلِمُ الناس شَيْئاً ولكن الناس أَنفُسَهُمْ يَظْلِمُونَ ) .أى : إن الله - تعالى - قد اقتضت سننه فى خلقه ، أن لا يظلمهم شيئاً ، كأن يعذبهم - مثلا - مع إيمانهم وطاعتهم له ، أو كأن ينقصهم شيئا من الأسباب التي يهتدون باستعمالها إلى ما فيه خيرهم . . ولكن الناس هم الذين يظلمون أنفسهم ، بإيرادها موارد المهالك عن طريق اجتراح السيئات ، واقتراف الموبقات ، الموجبة للعقوبات فى الدنيا والآخرة .وبذلك نرى أن هذه الآية الكريمة ، قد نفت تصور أن يكون هذا القرآن من عند غير الله ، وتحدث المشركين أن يأتوا بسورة مثله ، ووصمتهم بالتسرع فى الحكم على شيء لم يحيطوا بعلمه ، وأمرت النبي - صلى الله عليه وسلم - أن يثبت على دعوة الحق ، سواء استجاب له الناس أم لم يتسجيبوا ، وأن الله - تعالى - قد اقتضت حكمته ألا يعذب الناس إلا إذا فعلوا ما يوجب العقوبة ، وصدق الله إذ يقول : ( مَّا يَفْعَلُ الله بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنْتُمْ وَكَانَ الله شَاكِراً عَلِيماً ) وبعد أن بينت السورة الكريمة أحوال أولئك المشركين فى الدنيا ، ومواقفهم من الدعوة الإِسلامية ، أتبعت ذلك بالحديث عن أحوالهم يوم الحشر ، ومن استعجالهم للعذاب ، وعن رد الرسول - صلى الله عليه وسلم - عليهم ، فقال - تعالى - :( وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يلبثوا إِلاَّ سَاعَةً . . . ) .
القول في تأويل قوله تعالى : إِنَّ اللَّهَ لا يَظْلِمُ النَّاسَ شَيْئًا وَلَكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ (44)قال أبو جعفر: يقول تعالى ذكره: إن الله لا يفعل بخلقه ما لا يستحقون منه، لا يعاقبهم إلا بمعصيتهم إيّاه، ولا يعذبهم إلا بكفرهم به ، (ولكن الناس) ، يقول: ولكن الناس هم الذين يظلمون أنفسهم ، باجترامهم ما يورثها غضبَ الله وسخطه.وإنما هذا إعلام من الله تعالى ذكره لنبيه محمد صلى الله عليه وسلم والمؤمنين به، أنه لم يسلُبْ هؤلاء الذين أخبر جلّ ثناؤه عنهم أنهم لا يؤمنون الإيمانَ ابتداءً منه بغير جرم سلف منهم ، وإخبارٌ أنه إنما سلبهم ذلك باستحقاقٍ منهم سَلْبَه، لذنوبٍ اكتسبوها، فحق عليهم قول ربهم، وطبع على قلوبهم.* * *
( إن الله لا يظلم الناس شيئا ) لأنه في جميع أفعاله متفضل عادل ، ( ولكن الناس أنفسهم يظلمون ) بالكفر والمعصية .
يل ، وشمل عموم الناس المشركين الذين يستمعون ولا يهتدون وينظرون ولا يعتبرون . والمقصود من هذا التذييل التعريض بالوعيد بأنْ سينالهم ما نال جميع الذين ظلموا أنفسهم بتكذيب رسل الله . وعموم { الناس } الأوللِ على بابه وعموم { الناس } الثاني مراد به خصوص الناس الذين ظلَموا أنفسهم بقرينة الخبر . وإنما حسن الإتيان في جانب هؤلاء بصيغة العموم تنزيلاً للكثرة منزلة الإحاطة لأن ذلك غالب حال الناس في ذلك الوقت .وهذا الاستدراك أشعر بكلام مطوي بعد نفي الظلم عن الله ، وهو أن الله لا يظلم الناس بعقابه من لم يستوجب العقاب ولكن الناس يظلمون فيستحقون العقاب ، فصار المعنى أن الله لا يظلم الناس بالعقاب ولكنهم يظلمون أنفسهم بالاعتداء على ما أراد منهم فيعاقبهم عدلاً لأنهم ظلَموا فاستوجبوا العقاب .وتقديم المفعول على عامله لإفادة تغليطهم بأنهم ما جنوا بكفرهم إلا على أنفسهم وما ظلموا الله ولا رسله فما أضروا بعملهم إلا أنفسهم .وقرأ الجمهور بتشديد نون { لكنّ } ونصب { الناس }. وقرأ حمزة والكسائي وخلف بتخفيف النون ورفع { الناس }.
وقوله: {إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا} فلا يزيد في سيئاتهم، ولا ينقص من حسناتهم. {وَلَكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ} يجيئهم الحق فلا يقبلونه، فيعاقبهم الله بعد ذلك بالطبع على قلوبهم، والختم على أسماعهم وأبصارهم.
قوله تعالى إن الله لا يظلم الناس شيئا ولكن الناس أنفسهم يظلمون لما ذكر أهل الشقاء ذكر أنه لم يظلمهم ، وأن تقدير الشقاء عليهم وسلب سمع القلب وبصره ليس ظلما منه ; لأنه تصرف في ملكه بما شاء ، وهو في جميع أفعاله عادل . ولكن الناس أنفسهم يظلمون بالكفر والمعصية ومخالفة أمر خالقهم . وقرأ حمزة والكسائي " ولكن " مخففا " الناس " رفعا . قال النحاس : زعم جماعة من النحويين منهم الفراء أن العرب إذا قالت " ولكن " بالواو آثرت التشديد ، وإذا حذفوا الواو آثرت التخفيف ، واعتل في ذلك فقال : لأنها إذا كانت بغير واو أشبهت بل فخففوها ليكون ما بعدها كما بعد بل ، وإذا [ ص: 258 ] جاءوا بالواو خالفت بل فشددوها ونصبوا بها ؛ لأنها " إن " زيدت عليها لام وكاف وصيرت حرفا واحدا ; وأنشد :ولكنني من حبها لعميدفجاء باللام لأنها " إن " .
Certain rejectors of Truth are clearly such right from the beginning. But the clever ones among them make a show of attentively listening, as if they really want to understand things, though in their hearts they maintain that they do not have to understand. They look at the signs of the veracity of the Prophet as if they want to observe them with an open heart, though they are already determined not to observe and not to accept. The preacher is thus misled into thinking that they are about to accept the Truth. But, in the eyes of God, they are people who are deaf in spite of having ears and blind in spite of having eyes. Such people do not receive inspiration from God to accept the Truth. God has blessed man with superior capacities. If he utilises these capacities, he will never go astray. But man, finding himself free, misunderstands things. He falls to indulging in utter arrogance. This happens because he fails to understand God’s plan. The things given to him purely for the purpose of putting him to the test are taken by him to be rightfully his.
In the concluding verse (32), it was said: فَذَٰلِكُمُ اللَّـهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (So, that is Allah, your Lord in truth. And what is there, after truth, but error?), that is, ` this is the Sacred Being whose attributes of perfection have just been mentioned. Once you have found the Truth, there remains nothing else to find except error and straying. In other words, once it stands proved that Allah Ta` ala is the only true and rightful object of worship, it is terribly senseless to abandon this truth and allow yourself to be diverted elsewhere.
important note
In relation to issues of religious beliefs embedded in this verse, it must be borne in mind that the statement: مَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (What is there, after truth, but error?) proves that there is no intermediary link between truth and error. What is not the truth will be included in error and straying. There can be no such thing that is neither truth nor error. And it is also not possible that two opposite things could be the truth. This is an established rule in the sight of the majority of scholars in the Muslim Ummah. However, difference exists among ` Ulama' regarding minor and subsidiary juristic issues. In the view of some of them, both sides would be considered as on truth in Ijtihad-based issues and, according to the majority of them, there is consensus on the view that the taking of contra-position in Ijtihad-based problems cannot be termed as error and straying.
(Lo! Allah wrongeth not mankind in aught) He neither decreases their good works nor increases their evil deeds; (but mankind wrong themselves) through disbelief, idolatry and transgressions.