Al-Quran Surah 10. Yunus, Ayah 100

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وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ


Asad : notwithstanding that no human being can ever attain to faith otherwise than by God's leave,123 and [that] it is He who lays the loathsome evil [of disbelief] upon those who will not use their reason?124
Khattab :

It is not for any soul to believe except by Allah’s leave, and He will bring His wrath upon those who are unmindful.

Malik : It is not possible for anyone to believe except by the permission of Allah, and He throws filth on those who do not use their common-sense.
Pickthall : It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense.
Yusuf Ali : No soul can believe except by the Will of Allah and He will place Doubt (or obscurity) on those who will not understand. 1481 1482
Transliteration : Wama kana linafsin an tumina illa biithni Allahi wayajAAalu alrrijsa AAala allatheena la yaAAqiloona
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Asad   
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Asad 123 I.e., by virtue of God's guidance and within the compass of what He has decreed to be man's nature, comprising the ability to discriminate between right and wrong. Since man's freedom of moral choice expresses itself in his willingness or unwillingness to conform to his true God-willed nature, it can be said to depend, in the last resort, on God's grace. (Cf. in this respect surah {2}, note [19], as well as surah {14}, note [4].)
Asad   
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Asad 124 Cf. 8:22 and {55}, as well as the corresponding note [58]. As in those verses, unbelief is here shown to be the result of a person's a-priori unwillingness to use his reason with a view to understanding God's messages, be they directly expressed in the revelations granted to His prophets, or - as the Qur'an once again stresses in the next verse - open to man's perception in the observable phenomena of His creation.

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Yusuf Ali   
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Yusuf Ali 1481 To creatures endued with Will, Faith comes out of an active use of that Will. But we must not be so arrogant as to suppose that that is enough. At best man is weak, and is in need of Allah's grace and help. If we sincerely wish to understand, He will help our Faith; but if not, our doubts and difficulties will only be increased. This follows as a necessary consequence, and in Quranic language all consequences are ascribed to Allah.
Yusuf Ali   
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Yusuf Ali 1482 Rijs (from rajisa, yarjasu, or rajusa, yarjusu) has various meanings: e.g., (1) filth, impurity, uncleanness, abomination, as in ix. 95; (2) hence, filthy deeds, foul conduct, crime, abomination, thus shading off into (1), as in v. 90; (3) hence punishment for crime, penalty, as in vi. 125; (4) a form of such punishment, viz., doubt, obscurity, or unsettlement of mind, anger, indignation, as in ix. 125, and here, but perhaps the idea of punishment is also implied here.

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