قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿۱۱﴾ وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ﴿۱۲﴾ وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ ﴿۱۳﴾ وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِنْ بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ ﴿۱۴﴾

﴾11﴿ Qaalat lahum Rusuluhum in nahnu illaa basharum mislukum wa laakinnal laaha yamunnu 'alaa mai yashaaa'u min 'ibaadihee wa maa kaana lanaaa an na'tiyakum bisul taanin illaa bi iznil laah; wa 'alal laahi falyatawakkalil mu'minoon
﴾12﴿ Wa maa lanaa allaa natawakkala 'alal laahi wa qad hadaanaa subulanaa; wa lanasbiranna 'alaa maaa aazaitumoonaa; wa 'alal laahi falyatawakkalil mutawakkiloon
﴾13﴿ Wa qaalal lazeena kafaroo li Rusulihim lanukhrijanna kum min aardinaaa aw la ta'oodunna fee millatinaa fa awhaaa ilaihim Rabbuhum lanuhlikannaz zaalimeen
﴾14﴿ Wa lanuskinan nakumul arda min ba'dihim; zaalika liman khaafa maqaamee wa khaafa wa'eed

﴾11﴿ Their messengers said to them: We are indeed humans like you, but Allah bestows His favor upon whom He wills of His servants. And it is not for us to bring you any proof except by the permission of Allah. And upon Allah let the believers rely
﴾12﴿ And why should we not rely upon Allah while He has guided us to our ways, And we will surely be patient over whatever harm you cause us. And upon Allah let those who rely, place their trust
﴾13﴿ And the disbelievers said to their messengers: We will surely expel you from our land unless you return to our religion." So their Lord revealed to them: We will surely destroy the wrongdoers
﴾14﴿ And We will surely settle you in the land after them. This is for those who fear standing before Me and fear My punishment

[11] In this passage, the responses of the prophets (peace be upon them) to their people's objections are mentioned. These are replies to the first and third objections.
The summary of the first reply is that there is no contradiction between being human and prophethood—prophethood is a grace from Allah the Exalted.
The third objection is answered by clarifying that miracles are not within the control or power of the prophets themselves.
The second objection (regarding turning people away from the path of their forefathers) needs no response, because the prophets were indeed guiding people away from misguided ancestral traditions.
In the final sentence of the verse, there is a lesson for the believers: to place their trust in Allah when facing enemies—similar to what is found in verse 160 of Surah Al-Imran.
[12] In this verse, the trust and patience of the prophets are mentioned, and these are the means of salvation and success. It is a response to the question of the polytheists, who used to ask, "Why don’t you rely on our gods?" So, their objection is answered here.
Also, in this statement, there is reasoning for the previous phrase: (وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ). The phrase (وَقَدْ هَدَانَا) means that Allah the Exalted has shown us the path to success in this world and the Hereafter, and thus, reliance should be solely on Him—because true reliance contains the meaning of certainty, and certainty is attained through guidance.
(وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا)—this is directed at the polytheists, indicating that they always caused harm to the monotheists.
(فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ)—when a believer places exclusive trust in Allah the Exalted, they are described with the attribute mutawakkil (the one who relies), and for this reason, believers are mentioned in the first verse and mutawakkilun (those who rely) in the second.
[13] In this verse, it is mentioned how the disbelievers forced the prophets, saying: “Return to our religion, or leave our land,” just as stated in verse 88 of Surah Al-A‘raf. The meaning of عود (return) has been explained in the tafsir of Surah Al-A‘raf—it can refer to either forcibly returning to disbelief or to a claim that the prophets had once followed their religion.
Then, there is a message of consolation from Allah the Exalted to the prophets, promising the destruction of the wrongdoers.
[14] In this passage, there is a second form of consolation for the prophets—specifically directed to the prophets, but also generally for all truth-seekers. A similar expression appears in verses 103–104 of Surah Bani Isra’il.
(ذَلِكَ لِمَنْ خَافَ)—this signifies the generality of this promise for every monotheist.
(مَقَامِي) is in the form of a verbal noun (masdar) and its attribution is to the subject (fa'il), meaning Allah’s standing—referring to His knowledge and power, as seen in verse 33 of Surah Ar-Ra‘d.
Alternatively, it can be attributed to the object (maf‘ul), meaning the standing of the servant in the presence of Allah on the Day of Judgment, as in verse 6 of Surah Al-Mutaffifin.
And khawf (fear) here retains its literal meaning.