Yūnus 10:53
The verse
And they ask thee to inform them (saying): Is it true? Say: Yea, by my Lord, verily it is true, and ye cannot escape. — Marmaduke Pickthall
The issue
The Quraysh asked Muḥammad, “whether it be true.” According to Islamic commentaries, the question refers to the authenticity of Muḥammad’s claim of prophethood and the veracity of the Qur’ān. Another suggestion claims that the question refers to the veracity of the information concerning the resurrection. A third explanation states that the Quraysh questioned Muḥammad in this way: Is what “you [Muḥammad] promise us concerning the coming suffering upon us in this life” true? Muḥammad responded, “Aye, by my Lord! verily, it is the truth….”
Muḥammad should have responded to the Quraysh with reasonable arguments or visible evidence (a miracle). His mere statement, “Aye, by my Lord! verily, it is the truth,” was not enough for the Quraysh to believe in him. If the Quraysh trusted Muḥammad’s words, they would have believed in him and left their religion. Instead, the Quraysh remained faithful to their own religion until Muḥammad came to them ten years later—accompanied by a sizable army.
It is noteworthy that the Quraysh were mocking Muḥammad by their questions. Muslim scholar al-Zamakhsharī writes, “‘[W]hether it be true’ is an inquiry from a perspective of denial and mockery".
Arabic text of this item
سألت قريش محمداً: <أَحَقٌّ هُوَ؟>. وحسب التفاسير، كان مغزى سؤالهم: هل نبوته صادقة؟ وهل القرآن حق؟ وقيل أن السؤال يتعلق بصحة الخبر بالقيامة. وقيل أن سؤالهم كان: أَحقٌّ «ما تعدنا [به يا محمد] من نزول العذاب علينا في الدنيا» ؟ فأجابهم محمد: <إِي وَرَبِّي إِنَّهُ لَحَقٌّ>.
كان على محمد أن يرد على سؤال قريش بحججٍ منطقية، أو آيات حسية (معجزات). لكن اكتفاءه بالقول :<أِيْ وَرَبِّي إِنَّهُ لَحَقٌّ> لم يكن كافيًا لقريشٍ لكي تؤمن بما يقوله، لأنها لم تكن تصدقه. ولو كانت تصدقه، لآمنت به ولم تبقَ على دينها إلى أن جاءها بعد أكثر من عشر سنوات معززًا بجيش جرار.
الجدير ذكره أن قريشًا كانت تسأل محمدًا ساخرةً، كما يفيد الزمخشري: «<أَحَقٌّ هُوَ؟>، هو استفهام مقصود منه الإنكار والاستهزاء».
Sources cited
- al-Rāzī, Tafsīr 17: 116.
- al-Zamakhsharī 3: 149.
- الرازي، تفسير 17: 116.