ذَلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ ﴿۱۰﴾ وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ ﴿۱۱﴾ يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنْفَعُهُ ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ ﴿۱۲﴾

﴾10﴿ Zaalika bimaa qaddamat yadaaka wa annal laaha laisa bizallaamil lil'abeed
﴾11﴿ Wa minan naasi mai ya'budul laaha 'alaa harfin fa in asaabahoo khairunit maanna bihee wa in asaabat hu fitnatunin qalaba 'alaa wajhihee khasirad dunyaa wal aakhirah; zaalika huwal khusraanul mubeen
﴾12﴿ Yad'oo min doonil laahi maa laa yadurruhoo wa maa laa yanfa'uh' zaalika huwad dalaalul ba'ed

﴾10﴿ This is because of what your hands have sent forth, and indeed, Allah is not unjust to His servants
﴾11﴿ And among the people is he who worships Allah on the edge: if good befalls him, he is content with it; but if a trial befalls him, he turns on his face. He loses both this world and the Hereafter. That is the clear loss
﴾12﴿ He calls upon, besides Allah, that which can neither harm him nor benefit him. That is truly the farthest straying from the truth.

[10] This means there are two causes for punishment:
1. The action of the sinner (ʿamal al-mujrim)
2. The absence of injustice from Allah—that is, His justice (ʿadl).
So punishing the sinner is a requirement of Allah’s justice. This same meaning was mentioned in Surah Āl ʿImrān (182).
The word (bi-ẓallām) is in the active participle (ṣīghat fāʿil) form meaning “possessor of injustice” (dhū ẓulm), not in the exaggerated form (ṣīghat mubālaghah).
[11] Previously, two types of people were described. Now in this verse, a third type is mentioned in a warning tone.
This refers to hypocrites and worldly-minded individuals—those who accept Islam or perform religious acts only for worldly gain. If their worldly desires are fulfilled, they accept Islam and engage in religious acts. But if those desires are not fulfilled, they turn away.
This kind of person is very common today—those who claim tawḥīd and sunnah only for the sake of worldly wealth and honor. They recite Qur'an with the intention of earning money, attend funerals hoping for compensation, and if they don't achieve these goals, they abandon everything and perform no good deeds.
(Ḥarf) means doubt—indicating they have no certainty in tawḥīd or religion. It can also mean edge or side, showing they remain on the margin of Islam, not entering completely. (Wajhihi) refers to false religion—that they fall back upon when disappointed. (Khasira al-dunyā) — their worldly loss is that they are humiliated among Muslims due to hypocrisy, and even others don't trust them. (Khasira al-ākhirah) — their loss in the Hereafter is that all their hypocritical deeds go to waste. (Khayr) refers to worldly benefits: having children, wealth, health, and honor. (Fitnah) refers to trials and hardships such as poverty, drought, childlessness, illness, or being deprived of positions like teaching, leadership, or status.
[12] This explains the meaning of inqilāb—that the person turns to shirk (polytheism), and it is a refutation of associating partners with Allah in duʿāʾ (supplication).
(Yadʿū) here means calling out, asking for needs, seeking help, or requesting provision (as mentioned by Ibn Kathīr).
(Mā lā yaḍurruhu wa mā lā yanfaʿuhu) — the meaning is that the being called upon cannot cause harm if ignored, nor bring benefit if supplicated to.
Or, the better interpretation is that these beings have no real power to bring harm or benefit at all—this is the stronger view.