Al-Quran Surah 10. Yunus, Ayah 59

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قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ


Asad : Say: "Have you ever considered all the means of sustenance which God has bestowed upon you from on high80 - and which you thereupon divide into 'things forbidden' and 'things lawful'?"81 Say: "Has God given you leave [to do this] - or do you, perchance, attribute your own guesswork to God?"
Khattab :

Ask ˹the pagans, O  Prophet˺, “Have you seen that which Allah has sent down for you as a provision, of which you have made some lawful and some unlawful?”1 Say, “Has Allah given you authorization, or are you fabricating lies against Allah?”

Malik : O Prophet, ask them: "Have you ever considered that out of the sustenance which Allah has given you, you yourselves have made some things Halal (lawful) and others Haram (unlawful)? Ask them: "Did Allah permit you to do so, or do you ascribe a false thing to Allah?"
Pickthall : Say: Have ye considered what provision Allah hath sent down for you, how ye have made of it lawful and unlawful? Say: Hath Allah permitted you, or do ye invent a lie concerning Allah?
Yusuf Ali : Say: "See ye what things Allah hath sent down to you for sustenance? Yet ye hold forbidden some things thereof and (some things) lawful." Say: "Hath Allah indeed permitted you or do ye invent (things) to attribute to Allah?" 1447
Transliteration : Qul araaytum ma anzala Allahu lakum min rizqin fajaAAaltum minhu haraman wahalalan qul allahu athina lakum am AAala Allahi taftaroona
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Asad   
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Asad 80 This connects with the statement, in verse {57}, that the Qur'an offers to man a complete guidance towards the good life and spiritual fulfilment in this world, and happiness in the life to come. As already mentioned in surah {2}, note [4], the term rizq connotes all that may be good and useful to man, be it of a physical nature (in the conventional sense of "means of sustenance") or belonging to the realm of the mind (like reason, knowledge, etc.) or of the spirit (like faith kindness, patience, etc.). Thus, it applies exclusively to positive, beneficial means of sustenance and never to things or phenomena which are morally reprehensible and/or physically or socially injurious.
Asad   
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Asad 81 Lit., "and thereupon you have made some of it forbidden (haram) and [some of it] lawful (halal)". The fact that it is God who "has bestowed upon you from on high" (anzala 'alaykum) - i.e., has willed that man should make use of - all that can be qualified as rizq, automatically makes all its manifestations lawful (Zamakhshari). In accordance with the doctrine that everything which has not been expressly forbidden by the Qur'an or the explicit teachings of the Prophet is eo ipso lawful, this verse takes a clear-cut stand against all arbitrary prohibitions invented by man or artificially "deduced" from the Qur'an or the Prophet's sunnah (Manar XI. 409 f.: see also note [58] on verse {36} of this surah, as well as {5:101-102} and the corresponding notes). In its wider sense, the above verse relates to people who refuse to be guided by revelation and prefer to "follow nothing but conjecture" (verse {36}).

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Yusuf Ali   
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Yusuf Ali 1447 "Sustenance" is to be taken in both the literal and the metaphorical sense. In the literal sense, what fine and varied things Allah has provided for us on land and in sea and air, in the vegetable, animal, and mineral kingdoms? Yet narrow minds put artificial barriers against their use. In the metaphorical sense, what enchanting fields of knowledge and spiritual endeavour are provided in our individual and social lives? And who is to say that some are lawful and others forbidden? Supposing they were so in special circumstances, it is not right to attribute artificial restrictions of that kind to Allah and falsely erect religious sanctions against them.
   
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29207

 This refers to 6:138-139.

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