Hud — Verse 121
11:121 · Hud
Verse display
وَقُل لِّلَّذِینَ لَا یُؤۡمِنُونَ ٱعۡمَلُوا۟ عَلَىٰ مَكَانَتِكُمۡ إِنَّا عَـٰمِلُونَ ١٢١
waqul lilladhīna lā yu'minūna iʿ'malū ʿalā makānatikum innā ʿāmilūn
Hud / Hud (11:121)
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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.
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Tafsir Ibn Kathir (abridged) 1 verse
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.
Say to those who do not believe, ‘Do whatever you can: we too are doing what we can,’
waqul lilladhīna lā yu'minūna iʿ'malū ʿalā makānatikum innā ʿāmilūn
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Tafsir Commentary
Allah, the Exalted, commands His Messenger to say to those who disbelieve in what he has come ...
اعْمَلُواْ عَلَى مَكَانَتِكُمْ
(Act according to your ability) This means upon your path and your way.
إِنَّا عَامِلُونَ
(We are acting (in our way). This means that we are upon our path and our way (Islam).
وَانْتَظِرُواْ إِنَّا مُنتَظِرُونَ
(And you wait ! We (too) are waiting.) This means,
فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَـقِبَةُ الدَّارِ إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ
(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful.)6:135 Verily, Allah fulfilled His promise to His Messenger , helped him and aided him. He made His Word uppermost (victorious), and the word of those who disbelieved lowly and disgraced. Allah is truly the Most Mighty, Most Wise.
And say to those who do not believe ‘Act according to your ability according to your status we are acting according to our status — this is a threat for them.
وقل -أيها الرسول- للكافرين الذين لا يقرُّون بوحدانية الله: اعملوا ما أنتم عاملون على حالتكم وطريقتكم في مقاومة الدعوة وإيذاء الرسول والمستجيبين له، فإنَّا عاملون على مكانتنا وطريقتنا من الثبات على ديننا وتنفيذ أمر الله. وانتظروا عاقبة أمرنا، فإنَّا منتظرون عاقبة أمركم. وفي هذا تهديد ووعيد لهم.
يقول تعالى آمرا رسوله أن يقول للذين لا يؤمنون بما جاء به من ربه على وجه التهديد "اعملوا على مكانتكم" أي على طريقتكم ومنهجكم "إنا عاملون" أي على طريقتنا ومنهجنا.
ثم أمر الله - تعالى - رسوله - صلى الله عليه وسلم - بالسير فى طريق الحق بدون مبالاة بتهديد أعدائه فقال : ( وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ اعملوا على مَكَانَتِكُمْ إِنَّا عَامِلُونَ . وانتظروا إِنَّا مُنتَظِرُونَ ) والأمر فى هذه الآية الكريمة للتهديد .ومكانتكم : مصدر مكن - بزنة كرم - مكانة ، إذا تمكن من الأمر أبلغ التمكن .أى : و قل - أيها الرسول الكريم - لهؤلاء المشركين الذين يضعون العقبات فى طريق دعوتك ، قل لهم اعملوا ما تستطيعون عمله من الكيد لى ولدعوتى ، فإنى وأصحابى مستمرون على السير فى طريق الحق الذى هدانا الله إليه ، بدون التفات إلى كيدكم وقل لهم - أيضا - : انتظروا ما يأتى به الله من عقاب ، فإنا منتظرون معكم ذلك .
القول في تأويل قوله تعالى : وَقُلْ لِلَّذِينَ لا يُؤْمِنُونَ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ (121)قال أبو جعفر : يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: وقل ، يا محمد ، للذين لا يصدّقونك ولا يقرُّون بوحدانية الله ، ( اعْمَلُوا عَلَى مَكَانَتِكُمْ ) ، يقول: على هِينَتكم وتمكنكم ما أنتم عاملوه (10) فإنا عاملون ما نحن عاملوه من الأعمال التي أمرنا الله بها ، وانتظروا ما وعدكم الشيطان، فإنا منتظرون ما وعدنا الله من حربكم ونصرتنا عليكم، كما:-
( وقل للذين لا يؤمنون اعملوا على مكانتكم ) أمر تهديد ووعيد ( إنا عاملون ) .
عطف على جملة { وجاءك في هذه الحق } [ هود : 120 ] الآية ، لأنّها لما اشتملت على أنّ في هذه القصة ذكرى للمؤمنين أمَر بأن يخاطب الذين لا يؤمنون بما فيها خطاب الآيِس من انتفاعهم بالذكرى الذي لا يعبأ باعراضهم ولا يصدّه عن دعوته إلى الحقّ تألبهم على باطلهم ومقاومتهم الحق . فلا جرم كان قوله : { وقل للذين لا يؤمنون } عديلاً لقوله : { وموعظة وذكرى للمؤمنين } [ هود : 120 ]. وهذا القول مأمور أن بقوله على لسانه ولسان المؤمنين .وقوله : { اعملوا على مكانتكم إنّا عاملون } هو نظير ما حكي عن شعيب عليه السّلام في هذه السورة آنفاً .وضمائر { إنّا عاملون } { وإنّا منتظرون } للنبيء والمؤمنين الذين معه .وفي أمر الله رسوله بأن يقول ذلك على لسان المؤمنين شهادة من الله بصدق إيمانهم . وفيه التفويض إلى رأس الأمّة بأن يقطع أمراً عن أمته ثقة بأنّهم لا يردّون فعله . كما قال النبي صلى الله عليه وسلم لهوازن لما جاءوا تائبين وطالبين رَدّ سباياهم وغنائمهم « اختاروا أحدَ الأمرين السبيَ أو الأموال » فلمّا اختاروا السبي رجع السبي إلى أهله ولم يسْتشر المسلمين ، ولكنّه جعل لمن يُطيب ذلك لهوازن أن يكون على حقه في أوّل ما يجيء من السبي ، فقال المؤمنون : طيّبنا ذلك .
وأما من ليس من أهل الإيمان، فلا تنفعهم المواعظ، وأنواع التذكير، ولهذا قال: { وَقُلْ لِلَّذِينَ لَا يُؤْمِنُونَ ْ} بعد ما قامت عليهم الآيات، { اعْمَلُوا عَلَى مَكَانَتِكُمْ ْ} أي: حالتكم التي أنتم عليها { إِنَّا عَامِلُونَ ْ} على ما كنا عليه.
تهديد ووعيد .
The events in the lives of the prophets have been narrated in the Quran, so that the later dayees should learn a lesson from them. In these events the preacher sees that their addressee-communities quarrelled with them, abused them by giving a twist to their straightforward discourses, subjected them to all sorts of hardship and rejected them as if they had no value at all. But, finally God helped them and their word carried the day. All the attacks of their opponents failed. The different fates of the believers and unbelievers became manifest in their initial form in this world itself, and will appear in their most perfect form in the Hereafter. With the help of these examples, the call-giver acquires the confidence, based on history, that there is no question of his being disappointed by or being terrified of the difficulties faced by him while calling for the Truth. Such difficulties always arise in dawah work, but he knows that he too will finally be successful, just as success was achieved by all the previous prophets.
Difference: Blameworthy and Praiseworthy
When it was said in the fifth verse (118) - ` had your Lord willed, He would have made all the people a single community' - the sense is that had it been the will of Allah, He would have made all human beings accept Islam by force. All of them would have then become nothing but Muslims without any difference remaining between them. But, such are the dictates of His wisdom that, in this world, Allah Ta` ala does not compel anyone to do something. Instead, He has entrusted man with a kind of choice under which he could do whatever good or bad he wishes to do. Then, human temperaments differ, ways differ and deeds differ. The outcome is that there always will be some people who would keep at loggerheads against the true faith - of course, with the exception of those whom Allah Ta` ala has blessed with His mercy, that is, those who have been following the noble prophets.
This tells us that ` difference' at this place means hostility and op-position to the true faith and the teachings of prophets. The difference based on Ijtihad, which is inevitable among religious authorities and jurists of Islam, an ongoing process since the period of the Sahabah, is not included under this purview, nor is it contrary to Divine mercy. In fact, it is the very dictate of Allah's wisdom and mercy. Those who have declared the differences among Mujtahid Imams to be counter to Mercy in terms of this verse, have done something which is itself counter to the context of this verse as well as counter to the consistent practice of the Sahabah and Tabi` in.
واللہُ سُبحَانہ و تعالیٰ اَعلم
And Allah is Pure and High and He knows everything best.
(And say unto those who believe not) in Allah and the Last Day nor in the revealed Scriptures and prophets: (Act according to your power) in your dwellings act according to your religion so as to destroy me. (Lo! we (too) are acting) to destroy you.