Al-Quran Surah 10. Yunus, Ayah 103

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ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ


Asad : [For thus it always happens: We seal the doom of all who deny the truth and give the lie to Our messages;] and thereupon We save Our apostles and those who have attained to faith.125 Thus have We willed it upon Ourselves: We save all who believe [in Us].126
Khattab :

Then We saved Our messengers and those who believed. For it is Our duty to save the believers.

Malik : When such a time comes, We rescue Our Rasools and those who believe - this is Our way; it is but right that We rescue the believers.
Pickthall : Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.
Yusuf Ali : In the end We deliver Our apostles and those who believe: thus is it fitting on Our part that We should deliver those who believe!
Transliteration : Thumma nunajjee rusulana waallatheena amanoo kathalika haqqan AAalayna nunjee almumineena
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Asad   
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Asad 125 My long interpolation at the beginning of this verse is based, in the main, on Zamakhshari's interpretation of it. It is necessitated by the fact that the adverbial conjunction thumma ("thereupon" or "thereafter") does not relate here to the immediately preceding passage but to a theme repeatedly occurring in the Qur'an and only indirectly alluded to in verse {102} above: namely, the experiences of the earlier prophets with their recalcitrant communities, the doom of those who gave the lie to their messages and, in every case, a divine deliverance of the prophet concerned and of those who followed him. Rashid Rida' describes this passage, rightly, as "one of the most outstanding examples of the elliptic mode of expression (ijaz) to be found in the Qur'an" (Manar XI, 487).
Asad   
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Asad 126 Razi explains the phrase haqqan 'alayna (lit., "as is incumbent upon Us") as denoting no more than a logical necessity, i.e., the unavoidable fulfilment of God's "willing it upon Himself", and not a "duty" on His part: for, neither is anything "incumbent" upon Him who has the power to will anything, nor - as Razi points out - has man any "right" with regard to his Creator.

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