وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ ﴿۱۱۰﴾ وَإِنَّ كُلًّا لَمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ ﴿۱۱۱﴾ فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ وَلَا تَطْغَوْا إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿۱۱۲﴾ وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنْصَرُونَ ﴿۱۱۳﴾

﴾110﴿ Wa laqad aatainaa Moosal Kitaaba fakhtulifa feeh; wa law laa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
﴾111﴿ Wa inna kullal lammaa la yuwaffiyannahum Rabbuka a'maalahum; innahoo bimaa ya'maloona Khabeer
﴾112﴿ Fastaqim kamaaa umirta wa man taaba ma'aka wa laa tatghaw; innahoo bimaa ta'maloona Baseer
﴾113﴿ Wa laa tarkanooo ilal lazeena zalamoo fatamassa kumun Naaru wa maa lakum min doonil laahi min awliyaaa'a summa laa tunsaroon

﴾110﴿ And indeed, We gave Moses (peace be upon him) the Book (the Torah), but it was differed upon. And had it not been for a prior decree from your Lord, the matter would have been settled between them. And indeed, they are in doubt about it, a doubt that is deep
﴾111﴿ And indeed, each of them, when they are resurrected, their Lord will fully repay them for their deeds. Verily, Allah is All-Knowing of their deeds
﴾112﴿ So remain steadfast (in faith) as you have been commanded, and those who have turned (to Allah) with you, and do not transgress. Verily, Allah is All-Seeing of what you do
﴾113﴿ And do not incline towards those who do wrong, lest the fire touch you, and you will have no protectors besides Allah, nor will you be helped

[110] This verse responds to another question: “If shirk is false and baseless, then why hasn’t punishment come upon the polytheists yet?”
The answer is that even the Children of Israel (Bani Isra’il) had differences regarding the Book of Allah — some became polytheists, while others remained monotheists.
Yet their punishment was delayed due to divine wisdom and timing — it did not come immediately.
The phrase (وَإِنَّهُمْ لَفِي شَكٍّ مِّنْهُ) has two interpretations:
1. That Bani Isra’il themselves fell into deep doubt due to their internal disagreements over their own book.
2. That their disagreements led them to doubt the Qur'an, meaning: Because they were divided and confused in their own scripture, they could not clearly recognize the truth of the Qur'an either.
Both meanings reflect how spiritual confusion and division can lead to misguidance and delay in accountability.
[111] This verse addresses another question: “Since these disbelievers were not punished in this world, will they then be excused in the Hereafter?”
The answer: No, they will receive their full recompense on the Day of Judgment — every individual will be held accountable.
Grammatical Structure (ترکیب): – (كُلًّا) is the subject (ism) of إِنَّ, referring to every single person.
– (لَمَّا) is a conditional particle (sharṭiyyah) — its condition is implied, such as “when they are resurrected” (يُبْعَثُنَّ).
– The result (jazā’) of that condition is (لَيُوَفِّيَنَّهُمْ جَزَاءَهُمْ) — He will surely give them their full reward or punishment.
So, the condition and its outcome together form the predicate (khabar) of إِنَّ.
– In another recitation, (لَمًّا) is read with tanwīn (as a noun), meaning “all together” — serving as an emphasis to (كُلًّا).
In this case, (لَيُوَفِّيَنَّهُمْ) becomes the khabar (predicate) of إِنَّ, directly.
In both readings, the meaning is the same: No one will escape justice — all will receive full and perfect recompense in the Hereafter.
[112] From this verse to the end of the surah is the third section, which serves as encouragement and comfort for the Prophet (May Allah bless him and give him peace) and for all callers to truth. This is presented through five elements — three commands and two prohibitions. Then the reason for punishment is explained, followed by the wisdom behind the delay of punishment, then comes rebuke and warning, then the benefit of narrating the stories of the prophets, and finally, disassociation, and the last verse summarizes the surah. In this verse, the first command is to remain steadfast, directed initially to the Prophet (May Allah bless him and give him peace), then extended to the ummah. Then comes the prohibition of transgression (ṭughyān), because transgression is incompatible with steadfastness. True steadfastness means to fully adhere to all the commands of Allah, without deviating. The phrase (كَمَا أُمِرْتَ) emphasizes that steadfastness must be according to Allah's command — not based on personal views or cultural customs — thus excluding shirk, innovation (bid‘ah), and wrongful actions. Shari‘ah-based steadfastness is extremely difficult. That’s why it's narrated from Ibn ‘Abbās (may Allah be pleased with them) that the Prophet (May Allah bless him and give him peace) said: “Surah Hūd and its sisters made me grow old.”
Note: Since the Sahabah and later followers cannot match the Prophet (May Allah bless him and give him peace) in steadfastness, they were addressed separately — to show that the expectation upon the Prophet is heavier. Ṭughyān (transgression) means to exceed the limits set by the Sharī‘ah, which includes shirk, innovation, and sinful excess, and thus the verse forbids it immediately after commanding steadfastness.
[113] In this verse, in order to preserve steadfastness, there is a prohibition against leaning toward the wrongdoers — and this is considered the third etiquette for the caller (dāʿī) to truth.
The meaning is: do not associate, support, or befriend the innovators, polytheists, atheists, and worldly oppressors.
Such inclination is a cause of divine punishment.
The word (رُكُون) refers to any form of inclination or leaning toward the wrongdoers in a way that:
– The effect of their sin appears in you, or – You begin to support or approve their wrongdoing,
because rukūn implies strengthening or endorsing the one you're leaning toward.
Thus, the verse teaches the dāʿī to not only remain firm on truth, but to completely avoid legitimizing or validating falsehood, even subtly.