إِنّا أَنزَلنا عَلَيكَ الكِتابَ لِلنّاسِ بِالحَقِّ ۖ فَمَنِ اهتَدىٰ فَلِنَفسِهِ ۖ وَمَن ضَلَّ فَإِنَّما يَضِلُّ عَلَيها ۖ وَما أَنتَ عَلَيهِم بِوَكيلٍ
Indeed We have sent down the book to you for [the deliverance of] mankind with the truth. So whoever is guided is guided for his own sake, and whoever goes astray, goes astray to his own detriment, and it is not your duty to watch over them.
EXEGESIS
Bil-ḥaqq: with the truth, or by the truth. See the Exposition of verse 2.
EXPOSITION
This verse reemphasises the message of the last two verses, that each person –including the Prophet – has his own responsibilities and his own account with God: whoever is guided is guided for his own sake, and whoever goes astray, goes astray to his own detriment. This statement about one’s guidance and misguidance (also seen in 17:15 and 28:92) is an application of a universal Quranic principle, that everyone bears the results of his own deeds (2:286, 4:111, 17:7, 41:46, 45:15, 52:21, 74:38), or alternatively: no bearer shall bear another’s burden (6:164, 17:15, 35:18, 53:38, and verse 7 of this surah).
Another possible connection between this verse and the previous verses is that the previous verses involved the threat of a punishment that will disgrace him and a lasting punishment. This verse then assures the Prophet that he will not be held accountable for the disbelief and wrongdoing of others. It also consoles the Prophet against the denials and allegations of the disbelievers. Moreover, it solaces the audience – as we shall see – and therefore balances the threats and fears introduced in the previous verses.
The verse provides a solution and guideline by which one can avoid the punishments discussed in the last verse. It reminds the audience that God’s guidance has indeed reached them in the form of His book. Therefore, the path to salvation and deliverance is open to all, and for the same reason the audience have no excuse for not following the truth due to ignorance. Hence, this verse leaves no room for any further argument.
The first part of this verse is almost identical to verse 2. Both verses state that the Quran has been sent with the truth, but this verse adds another quality: the Quran has been sent for mankind, meaning for their benefit, guidance, and deliverance. This shows God’s mercy, and makes it easier for the readers to embrace this book, because ‘it is for your own benefit’. This message is seen in many verses in the Quran (4:174, 5:15, 5:19, 6:157, 16:44).
There are two verses that are particularly similar to the current verse: [Say:] ‘Certainly insights have come to you from your Lord. So whoever sees, it is to the benefit of his own soul, and whoever remains blind, it is to its detriment, and I am not a keeper over you’ (6:104); Say: ‘O mankind! The truth has already come to you from your Lord. Whoever is guided, is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment, and it is not my duty to watch over you’ (10:108). The current verse can be used to interpret insights in verse 6:104 and the truth in 10:108 as ‘the book’.
The Quran has repeatedly emphasised that it is not your duty to watch over them (6:66, 6:107, 17:54, 25:43, 42:6). Rather, You are only a warner, and Allah watches over all things (11:12). This could have two meanings: 1. You are not responsible for how they treat this message of truth. Your duty is only to communicate, and it is for Us to do the reckoning (13:40). 2. You do not have the power and authority to make this message of truth enter their hearts – as discussed under verse 19. The two meanings are complementary, but the first one is better supported by other Quranic verses.
[1] Qaraati, 8/175.
[2] Razi, 26/455.
[3] Tibyan, 9/23.