حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ ﴿۱۱۰﴾ لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ مَا كَانَ حَدِيثًا يُفْتَرَى وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ ﴿۱۱۱﴾

﴾110﴿ Hattaaa izas tai'asar Rusulu wa zannooo annahum qad kuziboo jaaa'ahum nas runaa fanujjiya man nashaaa'u wa laa yuraddu ba'suna 'anil qawmil mujrimeen
﴾111﴿ Laqad kaana fee qasasihim 'ibratul li ulil albaab; maa kaana hadeethany yuftaraa wa laakin tasdeeqal lazee baina yadaihi wa tafseela kulli shai'inw wa hudanw wa rahmatal liqawminy yu'minoon

﴾110﴿ (For the disbelievers, We gave respite) until the messengers despaired (of their people believing) and thought that they were denied. Then Our help came to them, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals
﴾111﴿ Indeed, in their stories there is a lesson for those of understanding. This Qur'an is not a fabricated statement, but a confirmation of what was before it, a detailed explanation of all things, and guidance and mercy for a people who believe

[110] In this verse, there is consolation for the messengers regarding the support of Allah the Exalted, following the mention of their calling and their truthfulness.
There are many possible interpretations in this verse.
Regarding the word ḥattā (until):
1. It is connected to mā arsalnā (We did not send).
2. It is connected to an implied phrase, such as delayed Our help until...
3. It is considered as ḥattā ibtidā’iyyah (introducing a new clause).
Regarding the word istay’asū (they despaired): 1. They were close to despair.
2. They lost hope in their people believing.
3. It is a rhetorical style, attributing something to emphasize compassion or emotional engagement (ilzām al-mukhāṭab bimā lā yaltazim ṭarīq al-maḥabbah).
Regarding the word ẓannū (they thought):
1. It means certainty.
2. It means a strong assumption.
3. It refers to thoughts that cross the heart involuntarily (khaṭarāt qalbiyyah).
Regarding the pronoun in ẓannū:
1. It refers to the rejecters (al-mukadhibīn).
2. It refers to the followers.
3. It refers to both groups collectively.
4. It refers to the messengers.
If referring to the messengers, then possible meanings include: 1. An involuntary passing thought.
2. A rhetorical attribution for the sake of compassion.
3. They were close to thinking such a thought.
Regarding kuḏibū (they were denied):
1. A simple passive form.
2. A simple active form.
3. An intensified passive form.
4. An intensified active form.
In the recitation, it is a simple active light form (ma‘lūm mukhaffaf).
Regarding the pronoun in kuḏibū (in the light active form): 1. It refers to the rejecters.
2. It refers to the followers.
3. It refers to both groups.
4. It refers to the messengers.
If referring to the messengers, the meanings include:
1. It means error or mistake in delivering the message (which is rejected as impossible).
2. It is a light form meant to express the intensified meaning.
3. The denial was from Allah the Exalted, which, along with the previous meanings, results in false implication of breaking divine promise (also rejected).
Thus, all together, there are 27 possibilities discussed.
Al-Khāzin stated that ẓannū means voluntary thinking or assuming, and as for kuḏibū being from Allah the Exalted and implying breaking of His promise—this interpretation is incorrect.
Even an ordinary Muslim cannot believe such a thing, let alone the noble status of the Prophets, peace be upon them.
Most of these interpretations have been collected by Al-Khāzin in his tafsīr.
[111] This verse is proof of the truthfulness of the Qur'an, along with five aspects:
1. The first aspect is that the true event of Yusuf (peace be upon him) and his brothers is itself evidence of the Qur’an’s truth.
2. The second aspect is that it confirms the previous scriptures, because this story is also mentioned in the same manner in those books.
3. The third aspect is that this narrative contains all essential beliefs and rulings.
4. The fourth aspect is that it contains guidance—meaning it presents clear explanations supported by reasoning.
5. The fifth aspect is that it is a mercy for the believers, meaning that due to faith in this Book, Allah’s mercies descend; or the intended meaning of mercy here is firmness and steadfastness, similar to what is mentioned in verse 8 of Surah Aal-e-Imran.
"A lesson for those of understanding"—some of these lessons are that the result of patience in trials is safety and honor, while the result of plotting and jealousy is regret, disgrace, and humiliation.
And likewise, the One who had the power to bring Yusuf (peace be upon him) out of the well and prison, grant him kingship, and reunite him with his father and brothers, is also capable of granting success and victory to Muhammad (May Allah bless him and give him peace).