Surah 10. Yunus

Alif. Lam. Ra.¹ THESE ARE MESSAGES of the divine writ, full of wisdom.²

  - Mohammad Asad

See Appendix II.

The term hakim - which, when qualifying an animated being, may be translated as "wise" - has here the connotation of a means of imparting wisdom. Some of the classical commentators (e.g., Tabari) are of the opinion that the "divine writ" (kitab) mentioned here is the Qur'an as a whole, while others (e.g., Zamakhshari) see in it a reference to this particular surah. In view of the sequence, it seems to me that the former interpretation is preferable.

Alif L'am Ra. These are the verses of the Book of Wisdom.

  - Muhammad Farooq-i-Azam Malik

Alif-Lãm-Ra. These are the verses of the Book, rich in wisdom.

  - Mustafa Khattab

Alif. Lam. Ra. These are verses of the wise Scripture.

  - Marmaduke Pickthall

Alif Lam Ra. These are the Ayats of the Book of Wisdom. ^{1381 1382}

  - Abdullah Yusuf Ali

For the Abbreviated Letters generally see Appendix I.

Ayat = Signs, or Verses of the Qur-an. Here both meanings are to be understood. Each verse is a nugget of wisdom. And in the verses immediately following, e.g., x. 3-6, examples are given of the wonders of Allah's material Creation. If the starry heavens impress us with their sublimity as signs of Allah's wisdom and power, how much more wonderful is it that He should speak to lowly man through His Messengers, in man's language, so that he can understand?

Do people deem it strange that We should have inspired a man from their own midst [with this Our message]:³ "Warn all mankind, and give unto those who have attained to faith the glad tiding that in their Sustainer's sight they surpass all others in that they are completely sincere"?⁴ [Only] they who deny the truth say, "Behold, he is clearly but a spellbinder!"⁵

  - Mohammad Asad

This connects with the end of the preceding surah, and particularly with the sentence, "There has come unto you [O mankind] an Apostle from among yourselves" ( 9:128 ; see also note [2] on 50:2 ).

Lit., "they have precedence (qadam) of truthfulness (sidq)": the latter term denoting a concord between what a person actually conceives in his mind or feels and what he expresses by word, deed or attitude - in other words, complete sincerity.

Lit., "He is indeed an obvious enchanter (sahir)" - thus implying that the "man from among yourselves" (i.e., Muhammad) did not really receive any revelation from God, but merely deluded his followers by means of his spellbinding eloquence (which is the meaning of sihr in this context): an accusation levelled by unbelievers of all times not merely against Muhammad but - as the Qur'an frequently states - against most of the earlier prophets as well. The term "those who deny the truth" refers, in this context, specifically to people who a priori reject the notion of divine revelation and, thus, of prophethood.

Does it seem strange to the people that We revealed Our will to a man from among themselves, saying: "Warn mankind and give the good news to the Believers that they are on sound footing with their Rabb?" The disbelievers say: "This man is indeed an obvious magician!"

  - Muhammad Farooq-i-Azam Malik

Is it astonishing to people that We have sent revelation to a man from among themselves, 'instructing him,' 'Warn humanity and give good news to the believers that they will have an honourable status with their Lord.'? Yet the disbelievers said, 'Indeed, this 'man' is clearly a magician!'

  - Mustafa Khattab

Is it a wonder for mankind that We have inspired a man among them, saying: Warn mankind and bring unto those who believe the good tidings that they have a sure footing with their Lord? The disbelievers say: Lo! this is a mere wizard.

  - Marmaduke Pickthall

It is a matter of wonderment to men that We have sent Our inspiration to a man from among themselves? That he should warn mankind (of their danger) and give the good news to the Believers that they have before their Lord the lofty rank of Truth (but) say the Unbelievers: "This is indeed an evident sorcerer!" ^{1383 1384}

  - Abdullah Yusuf Ali

Is it not still more wonderful that the inspired man should be one of ourselves? The Arabs had known Muhammad in other relations and conditions, and when the mighty Message came through his mouth-the message of Wisdom and Power, such as no man could speak as from himself, least of all a man not instructed in human learning,-they could only in their wonder attribute it to magic and sorcery. They failed to understand that magic and sorcery were projections of their own mind, while here was solid, enduring Truth from Allah!

Allah's Message was and is not all smooth and agreeable. The first thing is to convince us of our wrong-doing, and warn us of our danger. If we have Faith, we then learn what a high rank we obtain in the sight of Allah. According to another view the word "qadama" here refers to the fact that the acts of a person precede him to his Lord. The word sidq qualifies these acts with sincerity and genuineness.

VERILY, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness,⁶ governing all that exists. There is none that could intercede with Him unless He grants leave therefor.⁷ Thus is God, your Sustainer: worship, therefore, Him [alone]: will you not, then, keep this in mind?

  - Mohammad Asad

See surah {7}, note [43]. Since belief in divine revelation naturally presupposes a belief in the existence of God as the self-subsistent fount of all being, the reference to the revelation of the Qur'an with which this surah opens is followed by a consideration of God's creative almightiness.

Lit., "there is no intercessor whatever, save after His leave [has been granted]". Cf. 2:255 - "Who is there that could intercede with Him, unless it be by His leave?" Thus, the Qur'an rejects the popular belief in unqualified "intercession" by living or dead saints or prophets. As is shown elsewhere in the Qur'an (e.g., in 20:109 , 21:28 or 34:23 ), God will grant to His prophets on Judgment Day the permission to "intercede", symbolically, for such of the sinners as will have already achieved His redemptive acceptance (rida') by virtue of their repentance or basic goodness (see 19:87 and the corresponding note [74]): in other words, the right of "intercession" thus granted to the prophets will be but an expression of God's approval of the latter. Furthermore, the above denial of the possibility of unqualified intercession stresses, indirectly, not only God's omniscience - which requires no "mediator" - but also the immutability of His will: and thus it connects with the preceding mention of His almightiness. (See also note [27] below.)

The fact is that your Rabb is the same Allah Who created the heavens and the earth in six Yome (time periods) and is firmly established on the Throne of authority, and is directing the affairs of the universe. None can intercede for you, except the one who receives His permission. This is Allah your Rabb, so worship Him: will you not receive admonition?

  - Muhammad Farooq-i-Azam Malik

Surely your Lord is Allah Who created the heavens and the earth in six Days,¹ then established Himself on the Throne, conducting every affair. None can intercede except by His permission. That is Allah- your Lord, so worship Him 'alone'. Will you not then be mindful?

  - Mustafa Khattab

 See footnote for 7:54.

Lo! your Lord is Allah Who created the heavens and the earth in six days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind?

  - Marmaduke Pickthall

Verily your Lord is Allah Who created the heavens and the earth in six Days and is firmly established on the Throne (of authority) regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not celebrate His praises? ^{1385 1386 1387}

  - Abdullah Yusuf Ali

See note 1031 to vii. 54.

Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in ii-29. With the preposition 'ala after it, as here and in vii. 54 and elsewhere, the meaning seems to be "to mount or ascend," and to be firmly established, to sit firm and unshaken, beyond question. "The Throne represents many ideas: e.g., (1) that God is high above all His Creation; (2) that He regulates and governs it, as a king does, whose authority is unquestionably recognised; (3) that He is not, therefore, like the gods of Greece, and paganism, who were imagined to be in a world apart, careless of mankind, or jealous of mankind, but on the contrary. He (4) disposes of their affairs and all affairs continuously and with justice; (5) that the authority of His prophets, ministers, and messengers is derived from Him, and such intercession as they can make is by His will and permission.

Cf. vi. 80.

Unto Him you all must return: this is, in truth, God's promise - for, behold, He creates [man] in the first instance, and then brings him forth anew⁸ to the end that He may reward with equity all who attain to faith and do righteous deeds; whereas for those who are bent on denying the truth there is in store a draught of burning despair and grievous suffering because of their persistent refusal to acknowledge the truth.⁹

  - Mohammad Asad

I.e., He will resurrect him by a new act of creation. That the verb yu'iduhu ("He brings him forth anew") refers here to the individual resurrection of human beings becomes obvious from the sequence. The noun khalq primarily denotes "creation" (i.e., the bringing into being of something that did not exist before); subsequently, it denotes the result or object of creation, i.e., a "created being" (or "beings"); finally, it is used in the sense of "man" in the generic connotation of this word, i.e., "mankind".

See surah {6}, note [62] (for my rendering of hamim as "burning despair").

To Him you shall all return. Allah's promise is true. He is the One Who originates the process of Creation and repeats it (will bring it back to life) so that He may justly reward those who believed in Him and did righteous deeds. As for those who disbelieved, they shall have boiling fluids to drink and shall undergo a painful punishment because they rejected the truth.

  - Muhammad Farooq-i-Azam Malik

To Him is your return all together. Allah's promise is 'always' true. Indeed, He originates the creation then resurrects it so that He may justly reward those who believe and do good. But those who disbelieve will have a boiling drink and a painful punishment for their disbelief.

  - Mustafa Khattab

Unto Him is the return of all of you; it is a promise of Allah in truth. Lo! He produceth creation, then reproduceth it, that He may reward those who believe and do good works with equity; while, as for those who disbelieve, theirs will be a boiling drink and painful doom because they disbelieved.

  - Marmaduke Pickthall

To Him will be your return of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of Creation and repeateth it that He may reward with justice those who believe and work righteousness but those who reject Him will have nothing but draughts of boiling fluids and a Penalty grievous: because they did reject Him. ^{1388 1389 1390}

  - Abdullah Yusuf Ali

Haqq: true, right, for just ends, in right proportions, sure and certain: all these ideas are implied.

Cf. n. 120 to ii. 117. Allah's creation is not a simple act, once done and finished with. It is continuous, and there are many stages, not the least important of which is the Hereafter, when the fruits of our life will be achieved.

Hamim: boiling fluid: it is associated as in xxxviii. 57, with gassaq, a dark, murky, or intensely cold fluid; both indicative of the grievous penalty that results from rebellion against Allah.

He it is who has made the sun a [source of] radiant light and the moon a light [reflected],¹⁰ and has determined for it phases so that you might know how to compute the years and to measure [time]. None of this has God created without [an inner] truth.¹¹ Clearly does He spell out these messages unto people of [innate] knowledge:

  - Mohammad Asad

The nouns diya' and nur are often interchangeable, inasmuch as both denote "light"; but many philologists are of the opinion that the term diya' (or daw') has a more intensive connotation, and is used to describe "a light which subsists by itself, as that of the sun and fire" - that is, a source of light - while nur signifies "a light that subsists by some other thing" (Lane V, 1809, on the authority of Taj al-'Arus): in other words, light due to an extraneous source or - as in the case of the moon - reflected light.

Lit., "God has not created this otherwise than in accordance with truth" - i.e., to fulfil a definite purpose in consonance with His planning wisdom (Zamakhshari, Baghawi, Razi): implying that everything in the universe - whether existent or potential, concrete or abstract - is meaningful, and nothing is "accidental". Cf. 3:191 - "O our Sustainer! Thou has not created [aught of] this without meaning and purpose (batilan)"; and 38:27 - "We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise (zann) of those who are bent on denying the truth".

He is the One Who gave the sun its brightness and the moon its light, established her phases that you may learn to compute the years and other such counts (days, weeks, months). Allah created them only to manifest the truth. He has spelled out His revelations for people who want to understand.

  - Muhammad Farooq-i-Azam Malik

He is the One Who made the sun a radiant source and the moon a reflected light, with precisely ordained phases, so that you may know the number of years and calculation 'of time'. Allah did not create all this except for a purpose. He makes the signs clear for people of knowledge.

  - Mustafa Khattab

He it is who appointed the sun a splendor and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge.

  - Marmaduke Pickthall

It is He Who made the sun to be a shining glory and the moon to be a light (of beauty) and measured out stages for her: that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain his Signs in detail for those who understand. ^{1391 1392 1393}

  - Abdullah Yusuf Ali

The fitting epithet for the sun is dhiaa, "splendour and glory of brightness", and for the moon is "a light" (of beauty), the cool light that illuminates and helps in the darkness of the night. But the sun and moon also measure time. The simplest observation can keep pace with the true lunar months and lunar years, which are all that is required by a pastoral people. For agriculture solar years are required, as they indicate the changes of the seasons, but ordinary solar years are never exact; even the solar year of 365 1/4 days requires correction by advanced astronomical calculation.

Everything in Allah's creation has use and purpose, and fits into a Design. It is true in every sense of the word and it is good and just. It is not merely a matter of sport or freak (xxi. 16). Though so varied, it proclaims Allah's Unity; though a limited free-will is granted to creatures, the results of evil (which is rebellion) are neutralised and harmony is restored. Cf. iii. 191.

Cf. ix. I 1.

for, verily, in the alternating of night and day, and in all that God has created in the heavens and on earth there are messages indeed for people who are conscious of Him!

  - Mohammad Asad

Indeed in the alternation of the night and the day and what Allah has created in the heavens and the earth, there are signs for those who are Godfearing.

  - Muhammad Farooq-i-Azam Malik

Surely in the alternation of the day and the night, and in all that Allah has created in the heavens and the earth, there are truly signs for those mindful 'of Him'.

  - Mustafa Khattab

Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil).

  - Marmaduke Pickthall

Verily in the alternation of the Night and the Day and in all that Allah hath created in the heavens and the earth are Signs for those who fear Him. ¹³⁹⁴

  - Abdullah Yusuf Ali

Cf. ii. 164.

Verily, as for those who do not believe that they are destined to meet Us,¹² but content themselves with the life of this world and do not look beyond it,¹³ and are heedless of Our messages -

  - Mohammad Asad

Lit., "who do not hope for [i.e., expect] a meeting with Us": implying that they do not believe in a life after death or in God's ultimate judgment.

Lit., "are at rest with it" - i.e., regard the life in this world as the only reality, dismissing the idea of resurrection as mere wishful thinking.

As for those who do not hope to meet Us on the Day of Judgement, being well pleased and satisfied with this worldly life and those who give no heed to Our revelations,

  - Muhammad Farooq-i-Azam Malik

Indeed, those who do not expect to meet Us, being pleased and content with this worldly life, and who are heedless of Our signs,

  - Mustafa Khattab

Lo! those who expect not the meeting with Us but desire the life of the world and feel secure therein, and those who are neglectful of Our revelations,

  - Marmaduke Pickthall

Those who rest not their hope on their meeting with Us but are pleased and satisfied with the life of the present and those who heed not Our Signs ¹³⁹⁵

  - Abdullah Yusuf Ali

Those who fall from Grace are described by three epithets: (1) the meeting with Allah is not the object of their hope and earnest desire, but something else, viz. (2) the material good of this world, which not only attracts them but apparently gives them complete satisfaction, so that there is no glow of the Future in their horizon, and (3) they are deaf and dead to the resounding and living Message of Allah, (1) and (2) refer to the extinction of Faith in them, and (3) to their failing a prey to the evils of this world in their conduct. They are contrasted in x. 9 with the Faith and the Righteousness of those who accept Grace.

their goal is the fire in return for all [the evil] that they were wont to do.

  - Mohammad Asad

they shall have the Fire as their abode because of what they had earned (erroneous creed and wrong conduct).

  - Muhammad Farooq-i-Azam Malik

they will have the Fire as a home because of what they have committed.

  - Mustafa Khattab

Their home will be the Fire because of what they used to earn.

  - Marmaduke Pickthall

Their abode is the Fire because of the (evil) they earned.

  - Abdullah Yusuf Ali

[But,] verily, as for those who have attained to faith and do righteous deeds - their Sustainer guides them aright by means of their faith. [In the life to come,] running waters will flow at their feet¹⁴ in gardens of bliss;

  - Mohammad Asad

Lit., "beneath them".

It is also a fact that those who believe sincerely in the truth which is revealed in this Book and do good deeds, their Rabb will guide them because of their faith and rivers will flow beneath their feet in the gardens of bliss.

  - Muhammad Farooq-i-Azam Malik

Surely those who believe and do good, their Lord will guide them 'to Paradise' through their faith, rivers will flow under their feet in the Gardens of Bliss,

  - Mustafa Khattab

Lo! those who believe and do good works, their Lord guideth them by their faith. Rivers will] flow beneath them in the Gardens of Delight,

  - Marmaduke Pickthall

Those who believe and work righteousness their Lord will guide them because of their faith: beneath them will flow rivers in Gardens of Bliss. ¹³⁹⁶

  - Abdullah Yusuf Ali

Their Faith is the cause as well as the instrument of their Guidance,-the Kindly Light which leads them as well as the Joy which fills their Soul.

[and] in that [state of happiness] they will call out,¹⁵ "Limitless art Thou in Thy glory, O God!" - and will be answered with the greeting, "Peace!"¹⁶ And their call will close with [the words] "All praise is due to God, the Sustainer of all the worlds!"

  - Mohammad Asad

Lit., "their invocation (da'wa) therein [will be]...", etc.

Lit., "their greeting therein [will be], 'Peace'". For an explanation of the term salam and its fundamental connotation of inner peace, fulfilment, and security from all that is evil, see surah {5}, note [29].

Their slogan therein will be: "Glory to You O Allah!" And their greetings therein will be "Peace be upon you!" And their closing remarks will be: "All praises are for Allah Alone, the Rabb of the Worlds!"

  - Muhammad Farooq-i-Azam Malik

in which their prayer will be, 'Glory be to You, O Allah!' and their greeting will be, 'Peace!' and their closing prayer will be, 'All praise is for Allah- Lord of all worlds!'

  - Mustafa Khattab

Their prayer therein will be: Glory be to Thee, O Allah! and their greeting therein will be: Peace. And the conclusion of their prayer will be: Praise be to Allah, Lord of the Worlds!

  - Marmaduke Pickthall

(This will be) their cry therein: "Glory to Thee O Allah!" and "Peace" will be their greeting therein! And the close of their cry will be: "Praise be to Allah the Cherisher and Sustainer of the Worlds!" ¹³⁹⁷

  - Abdullah Yusuf Ali

A beautiful piece of spiritual melody! They sing and shout with joy, but their joy is in the Glory of Allah! The greetings they receive and the greetings they give are of Peace and Harmony! From first to last they realise that it is Allah Who cherished them and made them grow, and His rays are their Light.