Alim - Islamic software for Quran and Hadith
Back arrow Back
Bookmark iconBookmarks
Bookmark iconTranslation settings
Bookmark iconArabic font settings
Bookmark iconEnglish font settings
Bookmark iconReset global font settings
Login
  • Al-Qur'anKids Qur'anAl Qur'an RecitersAl Qur'an VideosAl Qur'an TranslationsAl Qur'an Compare TranslationAl Qur'an TafsirAl-Quran Surah InformationAppendix
  • Hadith CollectionAl-Muwatta HadithFiqh-us-SunnahSahih Bukhari HadithSahih Muslim HadithNawawi HadithAl-TirmidhiHadith QudsiSunan of Abu Dawood HadithSunan an-Nasai HadithSunan Ibn Majah Hadith
  • Islamic HistoryAbout IslamKhalifa Abu BakrKhalifa Umar bin al-KhattabKhalifa Uthman ibn AffanKhalifa Ali bin Abu TalibProphet CompanionsStories of ProphetsHistory TimelineIslam PostersIslamic Terms DictionaryProphet's Last SermonPilgrimage
  • Duas CollectionQur'anic DuasMasnoon (Prophetic) DuasRamadan Days
  • Discussions
  • Search
  • Contact Us
  • Donate
What's new Donate Contact Us Alim Mobile App
mobile app svg

Donate

Donate & Earn Sadaqah Jariyah

DonateMuharram 2025

Surah 10. Yunus

Home ➜
Al-Qur'an ➜
Previous Next
Your browser does not support the audio element.

Qur'an

Translation

Home ➜
Al-Qur'an ➜
Alim - Islamic software for Quran and Hadith
Loding surahs.
Loding juz list.
Loding page list.

Your search did not yield any results.

Print
10:11
وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ Walaw yuAAajjilu All a hu li l nn a si a l shsharra istiAAj a lahum bi a lkhayri laqu d iya ilayhim ajaluhum fana th aru alla th eena l a yarjoona liq a an a fee t ughy a nihim yaAAmahoon a
NOW IF GOD were to hasten for human beings the ill [which they deserve by their sinning] in the same manner as they [themselves] would hasten [the coming to them of what they consider to be] good, their end would indeed come forthwith!17 But We leave them alone [for a while] - all those who do not believe that they are destined to meet Us:18 [We leave them alone] in their overweening arrogance, blindly stumbling to and fro.
  - Mohammad Asad

Lit., "[the end of] their term would indeed have been decreed for them": the implication being, firstly, that man is weak (cf. 4:28 ) and therefore prone to sinning; secondly, that God "has willed upon Himself the law of grace and mercy" (see 6:12 and the corresponding note) and, consequently, does not punish sinners without taking their circumstances into consideration and giving them time to repent and to mend their ways.

See verse {7}, with which this verse connects.

If Allah were to hasten the punishment for their evil as they hasten in asking good of this world, then the respite given to the people would have been terminated, but this is not Our way. We leave those people alone who do not entertain the hope of meeting Us, to blunder about in their rebellion.
  - Muhammad Farooq-i-Azam Malik
If Allah were to hasten evil for people1 as they wish to hasten good, they would have certainly been doomed. But We leave those who do not expect to meet Us to wander blindly in their defiance.
  - Mustafa Khattab

 When they pray against themselves or their children, or when they demand to be destroyed.

If Allah were to hasten on for men the ill (that they have earned ) as they would hasten on the good, their respite would already have expired. But We suffer those who look not for the meeting with Us to wander blindly on in their contumacy.
  - Marmaduke Pickthall
If Allah were to hasten for men the ill (they have earned) as they would fain hasten on the good then would their respite be settled at once. But We leave those who rest not their hope of their meeting with Us in their trespasses wandering in distraction to and fro. 1398
  - Abdullah Yusuf Ali

Those who have no hope for the Future grasp at any temporary advantage, and in their blindness even mockingly ask for immediate punishment for their sins (viii. 32), thus vainly challenging Allah, in Whom they do not believe. If the beneficent Allah were to take them at their word, they would have no chance at all. Their doom would be sealed. But even the respite they get they use badly. They merely wander about distractedly like blind men, to and fro. Cf. ii. 15.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:12
وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ Wai tha massa alins a na a l dd urru daAA a n a lijanbihi aw q a AAidan aw q a iman falamm a kashafn a AAanhu d urrahu marra kaan lam yadAAun a il a d urrin massahu ka tha lika zuyyina lilmusrifeena m a k a noo yaAAmaloon a
For [thus it is:] when affliction befalls man, he cries out unto Us, whether he be lying on his side or sitting or standing;19 but as soon as We have freed him of his affliction, he goes on as though he had never invoked Us to save him from the affliction20 that befell him! Thus do their own doings seem goodly unto those who waste their own selves.21
  - Mohammad Asad

These three metaphorical expressions are often used in the Qur'an to describe the various situations in which man may find himself. The "calling unto God" under the stress of misfortune describes the instinctive reaction of many people who consider themselves "agnostics" and in their conscious thinking refuse to believe in God. See also verses {22-23} below, as well as {6:40-41}.

Lit., "called out unto Us against (ila) an affliction".

The expression musrif, which often (e.g., in 5:32 or 7:81 ) denotes "one who is given to excesses" or "commits excesses" or (as in 6:141 ) "one who is wasteful", has in the above context the meaning of "one who wastes his own self" (Razi) - namely, destroys his spiritual potential by following only his base impulses and failing to submit to any moral imperative. (Cf. the very similar expression alladhina khasiru anfusahum occurring in many places and rendered by me as "those who have squandered their own selves".) In the sense in which it is used here, the term israf (lit., "wastefulness" or "lack of moderation in one's doings") is almost synonymous with the term tughyan ("overweening arrogance") occurring in the preceding verse (Manar XI, 314), and relates to the same type of man. The phrase "goodly seem [to them] their own doings" describes the unthinking complacency with which "those who waste their own selves" go through life.

Whenever affliction touches a man, he prays to Us, whether lying down on his side, sitting, or standing on his feet. But as soon as We relieve his affliction he walks away as if he had never prayed to Us for removing that affliction which touched him! Thus the foul deeds which they do are made fair-seeming to the transgressors.
  - Muhammad Farooq-i-Azam Malik
Whenever someone is touched by hardship, they cry out to Us, whether lying on their side, sitting, or standing. But when We relieve their hardship, they return to their old ways as if they had never cried to Us to remove any hardship! This is how the misdeeds of the transgressors have been made appealing to them.
  - Mustafa Khattab
And if misfortune touch a man he crieth unto Us, (while reclining) on his side, or sitting or standing, but when We have relieved him of the misfortune he goeth his way as though he had not cried unto Us because of a misfortune that afflicted him. Thus is what they do made (seeming) fair unto the prodigal.
  - Marmaduke Pickthall
When trouble toucheth a man he crieth unto Us (in all postures) lying down on his side or sitting or standing. But when We have solved his trouble he passeth on his way as if he had never cried to Us for a trouble that touched him! Thus do the deeds of transgressors seem fair in their eyes! 1399 1400
  - Abdullah Yusuf Ali

Not only do men fail to use their respite: even those who have a superficial belief in Allah call on Him in their trouble but forget Him when He has relieved their trouble. Their Faith is not strong enough to make them realise that all good proceeds from Allah. But in moments of trouble they use every position, literally and figuratively, to appeal to Him.

Those without Faith are selfish, and are so wrapped up in themselves that they think every good that comes to them is due to their own merits or cleverness. That is itself a cause of their undoing. They do not see their own faults.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:13
وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ Walaqad ahlakn a alquroona min qablikum lamm a th alamoo waj a athum rusuluhum bi a lbayyin a ti wam a k a noo liyuminoo ka tha lika najzee alqawma almujrimeen a
And, indeed, We destroyed before your time [whole] generations when they [persistently] did evil although the apostles sent unto them brought them all evidence of the truth; for they refused to believe [them]. Thus do We requite people who are lost in sin.22
  - Mohammad Asad

Cf. {6:131-132}. The phrase rendered by me as "the apostles sent unto them" reads, literally, "their apostles". The sinners' refusal to believe is expressed in the text by means of the construction wa-ma kanu li-yu'minu.

We have destroyed generations before your time when they adopted unjust attitudes: their Rasools came to them with clear signs but they would not believe! Thus, do We requite the criminals.
  - Muhammad Farooq-i-Azam Malik
We surely destroyed 'other' peoples before you when they did wrong, and their messengers came to them with clear proofs but they would not believe! This is how We reward the wicked people.
  - Mustafa Khattab
We destroyed the generations before you when they did wrong; and their messengers (from Allah) came unto them with clear proofs (of His Sovereignty) but they would not believe. Thus do We reward the guilty folk:
  - Marmaduke Pickthall
Generations before you We destroyed when they did wrong: their Apostles came to them with Clear Signs but they would not believe! Thus do We requite those who sin!
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:14
ثُمَّ جَعَلْنَـٰكُمْ خَلَـٰٓئِفَ فِى ٱلْأَرْضِ مِنۢ بَعْدِهِمْ لِنَنظُرَ كَيْفَ تَعْمَلُونَ Thumma jaAAaln a kum khal a ifa fee alar d i min baAAdihim linan th ura kayfa taAAmaloon a
And thereupon We made you their successors on earth, so that We might behold how you act.
  - Mohammad Asad
Then, We made you their successors in the land so that We may observe how you would conduct yourselves.
  - Muhammad Farooq-i-Azam Malik
Then We made you their successors in the land to see how you would act.
  - Mustafa Khattab
Then We appointed you viceroys in the earth after them, that We might see how ye behave.
  - Marmaduke Pickthall
Then We made you heirs in the land after them to see how ye would behave! 1401
  - Abdullah Yusuf Ali

This is addressed to the Quraish in the first instance, for they had succeeded to the 'Ad and the Thamud heritage. But the application is universal, and was true to the 'Abbasi Empire in the time of Harun-ar-Rashid, or the Muslim Empire in Spain or the Turkish Empire in its palmiest days, and indeed, to the Muslims and non-Muslims of our own days.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:15
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَاتُنَا بَيِّنَـٰتٍ ۙ قَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا ٱئْتِ بِقُرْءَانٍ غَيْرِ هَـٰذَآ أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِىٓ أَنْ أُبَدِّلَهُۥ مِن تِلْقَآئِ نَفْسِىٓ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۖ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ Wai tha tutl a AAalayhim a y a tun a bayyin a tin q a la alla th eena l a yarjoona liq a an a iti biqur a nin ghayri h atha aw baddilhu qul m a yakoonu lee an obaddilahu min tilq a i nafsee in attabiAAu ill a m a yoo ha ilayya innee akh a fu in AAa s aytu rabbee AAa tha ba yawmin AAa th eem in
AND [thus it is:] whenever Our messages are conveyed unto them in all their clarity, those who do not believe that they are destined to meet Us [are wont to] say, "Bring us a discourse other than this, or alter this one."23 Say [O Prophet]: "It is not conceivable that I should alter it of my own volition; I only follow what is revealed to me. Behold, I would dread, were I [thus] to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]!"
  - Mohammad Asad

Sc., "to suit our own views as to what is right and what is wrong". This is an oblique reference to the highly subjective criticism of Qur'anic ethics and eschatology by many agnostics (both among the contemporaries of the Prophet and in later times), and particularly to their view that the Qur'an was "composed" by Muhammad himself and therefore expresses no more than his personal convictions. - Regarding the phrase, "those who do not believe that they are destined to meet Us", see note [12] above.

When Our clear revelations are recited to them, those who entertain no hope of meeting Us say to you: "Bring us a Qur'an different than this or make some changes in it." O Muhammad, tell them: "It is not possible for me to change it myself. I follow only what is revealed to me. Indeed, I cannot disobey my Rabb, for I fear the punishment of a Mighty Day."
  - Muhammad Farooq-i-Azam Malik
When Our clear revelations are recited to them, those who do not expect to meet Us say 'to the Prophet', 'Bring us a different Quran or make some changes in it.' Say 'to them', 'It is not for me to change it on my own. I only follow what is revealed to me. I fear, if I were to disobey my Lord, the punishment of a tremendous Day.'
  - Mustafa Khattab
And when Our clear revelations are recited unto them they who look not for the meeting with Us say: Bring a Lecture other than this, or change it. Say (O Muhammad): It is not for me to change it of my own accord. I only follow that which is inspired in me. Lo! If I disobey my Lord I fear the retribution of an awful Day.
  - Marmaduke Pickthall
But when Our Clear Signs are rehearsed unto them those who rest not their hope on their meeting with Us say: "Bring us a Reading other than this or change this." Say: "It is not for me of my own accord to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord I should myself fear the Penalty of a Great Day (to come)." 1402
  - Abdullah Yusuf Ali

Reading: in the Arabic, the word is "Qur-an", which may mean Reading or in the special sense, the Qur-an. The duty of Allah's Messenger is to deliver Allah's Message as it is revealed to him, whether it please or displease those who hear it. Selfish men want to read their own desires or fancies into religious precepts, and thus they are often willing to use Religion for their own ends. Most of the corruptions of Religion are due to this cause. But Religion is not to be so prostituted.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:16
قُل لَّوْ شَآءَ ٱللَّهُ مَا تَلَوْتُهُۥ عَلَيْكُمْ وَلَآ أَدْرَىٰكُم بِهِۦ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ Qul law sh a a All a hu m a talawtuhu AAalaykum wal a adr a kum bihi faqad labithtu feekum AAumuran min qablihi afal a taAAqiloon a
Say: "Had God willed it [otherwise], I would not have conveyed this [divine writ] unto you, nor would He have brought it to your knowledge. Indeed, a whole lifetime have I dwelt among you ere this [revelation came unto me]: will you not, then, use your reason?"24
  - Mohammad Asad

This argument - placed in the mouth of the Prophet - has a twofold implication. Ever since his early youth, Muhammad had been renowned for his truthfulness and integrity, so much so that his Meccan compatriots applied to him the epithet Al-Amin ("The Trustworthy"). In addition to this, he had never composed a single line of poetry (and this in contrast with a tendency which was widespread among the Arabs of his time), nor had he been distinguished by particular eloquence. "How, then," goes the argument, "can you reconcile your erstwhile conviction - based on the experience of a lifetime - that Muhammad was incapable of uttering a lie, with your present contention that he himself has composed the Qur'an and now falsely attributes it to divine revelation? And how could he who, up to the age of forty, has never displayed any poetic or philosophic gifts and is known to be entirely unlettered (ummi), have composed a work as perfect in its language, as penetrating in its psychological insight and as compelling in its inner logic as the Qur'an?"

Say: "If Allah wanted otherwise, I would have not recited this (Qur'an) to you, nor would have made you aware of it. Indeed, a whole lifetime I lived among you before its revelation. Why you do not use your common-sense?"
  - Muhammad Farooq-i-Azam Malik
Say, 'Had Allah willed, I would not have recited it to you, nor would He have made it known to you. I had lived my whole life among you before this 'revelation'. Do you not understand?'
  - Mustafa Khattab
Say: If Allah had so willed I should not have recited it to you nor would He have made it known to you. I dwelt among you a whole lifetime before it (came to me). Have ye then no sense?
  - Marmaduke Pickthall
Say: "If Allah had so willed I should not have rehearsed it to you nor would He have made it known to you. A whole lifetime before this have I tarried amongst you: will ye not then understand?" 1403 1404
  - Abdullah Yusuf Ali

It is in Allah's Plan that He should reveal Himself in certain ways to His creatures, and His Messengers are the instruments that carry out His will. It is in itself gracious Mercy that He should thus make His Will known. We should be grateful for His guidance instead of carping at it.

Muhammad Al-Musafa had lived his whole life of purity and virtue amongst his people, and they knew and Mustafa acknowledged it before he received his mission. They knew he loved his nation and was loyal to it. Why should they turn against him when he had to point out under inspiration all their sins and wrong-doing? It was for their own good. And he had to plead again and again with them: "Will you not understand, and see what a glorious privilege it is for you to receive true guidance from Allah?"

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:17
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَـٰتِهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْمُجْرِمُونَ Faman a th lamu mimmani iftar a AAal a All a hi ka th iban aw ka thth aba bi a y a tihi innahu l a yufli h u almujrimoon a
And who could be more wicked than they who attribute their own lying inventions to God or give the lie to His messages? Verily, those who are lost in sin will never attain to a happy state25 -
  - Mohammad Asad

I.e., in the life to come. In this context, the "attributing of one's own lying inventions to God" would seem to apply specifically to the wanton accusation that Muhammad himself composed the Qur'an and then attributed it to God; and the "giving the lie to God's messages" refers to the attitude of those who make such an accusation and, consequently, reject the Qur'an (Razi)

Who can be more unjust than the one who himself forges a lie, then ascribes it to Allah or falsifies His real Revelations? Indeed, such criminals can never prosper.
  - Muhammad Farooq-i-Azam Malik
Who does more wrong than those who fabricate lies against Allah or deny His revelations? Indeed, the wicked will never succeed.
  - Mustafa Khattab
Who doeth greater wrong than he who inventeth a lie concerning Allah and denieth His revelations? Lo! the guilty never are successful.
  - Marmaduke Pickthall
Who doth more wrong than such as forge a lie against Allah or deny His Signs? But never will prosper those who sin.
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:18
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَـٰٓؤُلَآءِ شُفَعَـٰٓؤُنَا عِندَ ٱللَّهِ ۚ قُلْ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعْلَمُ فِى ٱلسَّمَـٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ WayaAAbudoona min dooni All a hi m a l a ya d urruhum wal a yanfaAAuhum wayaqooloona h a ol a i shufaAA a on a AAinda All a hi qul atunabbioona All a ha bim a l a yaAAlamu fee a l ssam a w a ti wal a fee alar d i sub ha nahu wataAA a l a AAamm a yushrikoon a
and [neither will] they [who] worship, side by side with God, things or beings that can neither harm nor benefit them, saying [to themselves], "These are our intercessors with God!"26 Say: "Do you [think that you could] inform God of anything in the heavens or on earth that He does not know?27 Limitless is He in His glory, and sublimely exalted above anything to which men may ascribe share in His divinity!"
  - Mohammad Asad

Thus the discourse returns to the problem of "intercession" touched upon in verse {3} of this surah. Literally, the beginning of the sentence reads thus: "And they worship that which neither harms them nor benefits them" - an expression alluding to both concrete representations and conceptual images. It should be noted that the "they" elliptically referred to here are not identical with the people spoken of earlier as "those who do not believe that they are destined to meet Us" (in other words, those who deny the reality of resurrection and of the Day of Judgment): for the people of whom the above verse speaks obviously do believe - albeit in a confused manner - in life after death and man's responsibility before God, as is evident from the statement that they worship imaginary "intercessors with God".

Thus, belief in the efficacy of anyone's unqualified intercession with God, or mediation between man and Him, is here equated with a denial of God's omniscience, which takes all the circumstances of the sinner and his sinning a priori into consideration. (As regards God's symbolic grant of permission to His prophets to "intercede" for their followers on the Day of Judgment, see note [7] above.)

They worship other deities besides Allah, who can neither harm them nor benefit them, and they say: "These are our intercessors with Allah." O Muhammad, say to them: "Are you informing Allah of what He knows to exist neither in the heavens nor on the earth? Glory to Him! He is far above from having the partners they ascribe to Him!"
  - Muhammad Farooq-i-Azam Malik
They worship besides Allah others who can neither harm nor benefit them, and say, 'These are our intercessors with Allah.' Ask 'them, O Prophet', 'Are you informing Allah of something He does not know in the heavens or the earth? Glorified and Exalted is He above what they associate 'with Him'!'
  - Mustafa Khattab
They worship beside Allah that which neither hurteth them nor profiteth them, and they say: These are our intercessors with Allah. Say: Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth? Praised be He and high exalted above all that ye associate (with Him)!
  - Marmaduke Pickthall
They serve besides Allah things that hurt them not nor profit them and they say: "These are our intercessors with Allah." Say: "Do ye indeed inform Allah of something He knows not in the heavens or on earth? Glory to Him! and far is He above the partners they ascribe (to Him)!" 1405
  - Abdullah Yusuf Ali

When we shut our eyes to Allah's glory and goodness, and go after false gods, we give some plausible excuse to ourselves, such as that they will intercede for us. But how can stocks and stones intercede for us? And how can men intercede for us, when they themselves have need of Allah's Mercy? Even the best and noblest cannot intercede as of right, but only with His permission (x. 3). To pretend that there are other powers than Allah is to invent lies and to teach Allah. There is nothing in heaven or earth that He does not know, and there is no other like unto Him.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:19
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ Wam a k a na a l nn a su ill a ommatan w ah idatan fa i khtalafoo walawl a kalimatun sabaqat min rabbika laqu d iya baynahum feem a feehi yakhtalifoon a
AND [know that] all mankind were once but one single community, and only later did they begin to hold divergent views.28 And had it not been for a decree that had already gone forth from thy Sustainer, all their differences would indeed have been settled [from the outset].29
  - Mohammad Asad

Lit., "and then they disagreed [among themselves]". For an explanation of the term "one single community" (ummah wahidah), see surah {2}, note [197]. In the present context, this expression alludes not merely to mankind's one-time homogeneity, but also - by implication - to the fact, repeatedly stressed in the Qur'an (e.g., in 7:172 ), that the ability to realize God's existence, oneness and omnipotence is innate in man, and that all deviation from this basic perception is a consequence of the confusion brought about by man's progressive estrangement from his inborn instincts.

Lit., "it would indeed have been decided between them regarding all that they were differing in": i.e., had it not been for God's decree - which is the meaning, in this context, of the term kalimah (lit., "word") - that men should differ in their intellectual approach to the problems touched upon by divine revelation, "they would not have contended with one another after having received all evidence of the truth", but would all have held from the very outset, and would continue to hold, the same views (cf. 2:253 and the corresponding note [245]). Since, however, such a uniformity would have precluded men's intellectual, moral and social development, God has left it to their reason, aided by prophetic guidance, gradually to find their way to the truth. (See also surah {2}, note [198].) The above parenthetic passage must be read in conjunction with 2:213 .

Mankind was once just one nation; later on they became divided through inventing different creeds. If your Rabb had not already given His word ( specified time for the life of mankind on Earth), the matters in which they differ would have certainly been decided.
  - Muhammad Farooq-i-Azam Malik
Humanity was once nothing but a single community 'of believers', but then they differed.1 Had it not been for a prior decree from your Lord,2 their differences would have been settled 'at once'.
  - Mustafa Khattab

 i.e., they split into believers and disbelievers.

 That He will delay their judgment until the Hereafter.

Mankind were but one community; then they differed; and had it not been for a word that had already gone forth from thy Lord, it had been judged between them in respect of that wherein they differ.
  - Marmaduke Pickthall
Mankind was but one nation but differed (later). Had it not been for a word that went forth before from thy Lord their differences would have been settled between them. 1406 1407
  - Abdullah Yusuf Ali

Cf. ii 213. All mankind was created one, and Allah's Message to mankind is in essence one, the Message of Unity and Truth. But as selfishness and egotism got hold of man, certain differences sprang up between individuals, races, and nations, and in His infinite Mercy He sent them messengers and messages to suit their varying mentality, to test them by His gifts, and stir them up to emulation in virtue and piety (v. 48).

Cf. vi. 115. ix 40, and iv. 171. "Word" is the Decree of Allah, the expression of His Universal Will or Wisdom in a particular case. When men began to diverge from one another (see last note), Allah made their very differences subserve the higher ends by increasing their emulation in virtue and piety, and thus pointing back to the ultimate Unity and Reality.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:20
وَيَقُولُونَ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۖ فَقُلْ إِنَّمَا ٱلْغَيْبُ لِلَّهِ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ Wayaqooloona lawl a onzila AAalayhi a yatun min rabbihi faqul innam a alghaybu lill a hi fa i nta th iroo innee maAAakum mina almunta th ireen a
NOW THEY [who deny the truth] are wont to ask, "Why has no miraculous sign ever been bestowed upon him from on high by his Sustainer?"30 Say, then: "God's alone is the knowledge of that which is beyond the reach of human perception.31 Wait, then, [until His will becomes manifest:] verily, I shall wait with you!"
  - Mohammad Asad

I.e., on Muhammad, in order to "prove" that he is truly a bearer of God's message (a sceptical objection which resumes the theme enunciated in verses {1-2} and {15-17} above); see also 6:37 and {109} and the corresponding notes, especially note [94]. The pronoun "they" refers to both categories of deniers of the truth spoken of in the preceding passages: the atheists or agnostics "who do not believe that they are destined to meet God", as well as those who, while believing in God, "ascribe a share in His divinity" to all manner of imaginary intercessors or mediators (see verse {18} above).

This answer relates not merely to the question as to why God has not bestowed on Muhammad a "miraculous sign" of his prophethood, but also to the "why" of his having been chosen for his prophetic mission. See in this connection 2:105 ("God singles out for His grace whom He wills") and {3:73-74} ("God is infinite, all-knowing, singling out for His grace whom He wills").

In regards to their saying: "Why has not a sign been sent down to him (Muhammad) from his Rabb?" Tell them: " Allah Alone has the knowledge of the unseen. Wait if you will: I too shall wait with you."
  - Muhammad Farooq-i-Azam Malik
They ask, 'Why has no 'other' sign been sent down to him from his Lord?' Say, 'O Prophet,' ''The knowledge of' the unseen is with Allah alone. So wait! I too am waiting with you.'
  - Mustafa Khattab
And they will say: If only a portent were sent down upon him from his Lord! Then say (O Muhammad): The Unseen belongeth to Allah. So wait! Lo, I am waiting with you.
  - Marmaduke Pickthall
They say: "Why is not a Sign sent down to him from his Lord?" Say: "The Unseen is only for Allah (to know). Then wait ye: I too will wait with you." 1408
  - Abdullah Yusuf Ali

Their demand for a Sign is disingenuous. All nature and revelation furnishes them with incontestable Signs. What they want is the Book of the Unseen opened out to them like the physical leaves of a book. But they forget that a physical Book is on a wholly different plane from Allah's Mysteries, and that their physical natures cannot apprehend the mysteries. They must wait. Truth will also wait. But the waiting in the two cases is in quite different senses. Cf. vi. 158 and ix. 52.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:21
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً مِّنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِىٓ ءَايَاتِنَا ۚ قُلِ ٱللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ Wai tha a th aqn a a l nn a sa ra h matan min baAAdi d arr a a massathum i tha lahum makrun fee a y a tin a quli All a hu asraAAu makran inna rusulan a yaktuboona m a tamkuroon a
And [thus it is:] whenever We let [such] people32 taste [some of Our] grace after hardship has visited them - lo! they forthwith turn to devising false arguments against Our messages.33 Say: "God is swifter [than you] in His deep devising!" Behold, Our [heavenly] messengers are recording all that you may devise!
  - Mohammad Asad

I.e., the two categories of people referred to in verses {7}, {11}, {12}, {15}, {18} and {20}.

Lit., "they have forthwith a scheme against Our messages". (The particle idha preceding this clause is meant to bring out the element of immediacy, and is best rendered as "lo! they forthwith...", etc.) Since God's messages are purely conceptual, the "scheming against them" obviously connotes the devising of fallacious arguments meant to cast doubt on the divine origin of these messages or to "disprove" the statements made in them. The above discourse on the psychology of agnosticism and half-belief is continued in the parable of the seafarers set forth in the next two verses.

When We show mercy to mankind after some calamity had afflicted them, they begin to plot against Our revelations! Tell them: "Allah is more swift in plotting than you; indeed Our angels are recording all the plots you make."
  - Muhammad Farooq-i-Azam Malik
When We give people a taste of mercy after being afflicted with a hardship, they swiftly devise plots against Our revelations! Say, 'O Prophet,' 'Allah is swifter in devising 'punishment'. Surely Our angels record whatever you devise.'
  - Mustafa Khattab
And when We cause mankind to taste of mercy after some adversity which had afflicted them, behold! they have some plot against Our revelations. Say: Allah is more swift in plotting. Lo! Our messengers write down that which ye plot.
  - Marmaduke Pickthall
When We make mankind taste of some mercy after adversity hath touched them Behold! they take to plotting against our Signs! Say: "Swifter to plan is Allah!" Verily Our messengers record all the plots that ye make! 1409
  - Abdullah Yusuf Ali

Man turns his thoughts in adversity to Allah. But as soon as the trouble is past, he not only forgets Him but actually strives against His cause. But such people are poor ignorant creatures, not realising that the Universal Plan of Allah is swifter to stop their petty plans, and that though they fail, the record of them remains eternally against them.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:22
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ Huwa alla th ee yusayyirukum fee albarri wa a lba h ri h att a i tha kuntum fee alfulki wajarayna bihim biree h in t ayyibatin wafari h oo bih a j a ath a ree h un AA as ifun waj a ahumu almawju min kulli mak a nin wa th annoo annahum o h ee t a bihim daAAawoo All a ha mukhli s eena lahu a l ddeena lain anjaytan a min h ath ihi lanakoonanna mina a l shsh a kireen a
He it is who enables you to travel on land and sea. And [behold what happens] when you go to sea in ships:34 [they go to sea in ships,] and they sail on in them in a favourable wind, and they rejoice thereat - until there comes upon them a tempest, and waves surge towards them from all sides, so that they believe themselves to be encompassed [by death; and then] they call unto God, [at that moment] sincere in their faith in Him alone, "If Thou wilt but save us from this, we shall most certainly be among the grateful!"
  - Mohammad Asad

Lit., "until, when you are in the ships...", etc. As has been pointed out by Zamakhshari, the particle "until" (hatta) which precedes this clause refers to the sudden rise of the storm described in the sequence, and not to the "going to sea in ships". It is to be noted that at this point the discourse changes abruptly from the direct address "you" to the third person plural ("they"): a construction which is evidently meant to bring out the allegorical character of the subsequent narrative and to turn it into a lesson of general validity.

He is the One Who enables you to travel through the land and by the sea; until when you are on board a ship, as the ship sails with a favorable wind and they feel happy about it; but when there comes a stormy wind and the waves reach them from all sides and they think they are being overwhelmed: then they pray to Allah with their sincere devotion, saying, "If You deliver us from this, we shall become your true thankful devotees!"
  - Muhammad Farooq-i-Azam Malik
He is the One Who enables you to travel through land and sea. And it so happens that you are on ships, sailing with a favourable wind, to the passengers' delight. Suddenly, the ships are overcome by a gale wind and those on board are overwhelmed by waves from every side, and they assume they are doomed. They cry out to Allah 'alone' in sincere devotion, 'If You save us from this, we will certainly be grateful.'
  - Mustafa Khattab
He it is Who maketh you to go on the land and the sea till, when ye are in the ships and they sail with them with a fair breeze and they are glad therein, a storm wind reacheth them and the wave cometh unto them from every side and they deem that they are overwhelmed therein; (then) they cry unto Allah, making their faith pure for Him only; If Thou deliver us from this, we truly will be of the thankful.
  - Marmaduke Pickthall
He it is Who enableth you to traverse through land and sea; so that ye even board ships they sail with them with a favorable wind and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides and they think they are being overwhelmed: they cry unto Allah sincerely offering (their) duty unto Him saying "If Thou dost deliver us from this we shall truly show our gratitude!" 1410
  - Abdullah Yusuf Ali

All the great inventions and discoveries on which man prides himself are the fruit of that genius and talent which Allah has freely given of His grace. But the spirit of man remains petty, as is illustrated by the parable from the sea. How the heart of man rejoices when the ship goes smoothly with favourable winds! How in adversity it turns, in terror and helplessness, to Allah, and makes vows for deliverance! and how those vows are disregarded as soon as the danger is past! Cf. vi. 63.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:23
فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۗ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰٓ أَنفُسِكُم ۖ مَّتَـٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ Falamm a anj a hum i tha hum yabghoona fee alar d i bighayri al h aqqi y a ayyuh a a l nn a su innam a baghyukum AAal a anfusikum mat a AAa al h ay a ti a l dduny a thumma ilayn a marjiAAukum fanunabbiokum bim a kuntum taAAmaloon a
Yet as soon as He has saved them from this [danger], lo! they behave outrageously on earth, offending against all right!35 O men! All your outrageous deeds are bound to fall back upon your own selves!36 [You care only for] the enjoyment of life in this world: [but remember that] in the end unto Us you must return, whereupon We shall make you truly understand all that you were doing [in life].
  - Mohammad Asad

See verse {12} (of which the above passage is a parabolic illustration) and the corresponding notes.

Lit., "your outrageousness (baghy) is only against your own selves". Cf. the oft-recurring Qur'anic expression, "they have sinned against themselves" (zalamu anfusahum, lit., "they have wronged themselves"), indicating the inevitability with which every evil deed damages its perpetrator spiritually.

Yet, when He does deliver them, behold! The same people become unjustly rebellious in the land. O mankind! Your rebellion is against your own souls - (you may enjoy) the transitory pleasure of this world - in the end you have to return to Us, then We shall inform you of what you have done.
  - Muhammad Farooq-i-Azam Malik
But as soon as He rescues them, they transgress in the land unjustly. O humanity! Your transgression is only against your own souls. 'There is only' brief enjoyment in this worldly life, then to Us is your return, and then We will inform you of what you used to do.
  - Mustafa Khattab
Yet when He hath delivered them, behold! they rebel in the earth wrongfully. O mankind! Your rebellion is only against yourselves. (Ye have) enjoyment of the life of the world; then unto Us is your return and We shall proclaim unto you what ye used to do.
  - Marmaduke Pickthall
But when He delivereth them Behold! they transgress insolently through the earth in defiance of right! O mankind! your insolence is against your own souls an enjoyment of the life of the Present: in the end to Us is your return and We shall show you the truth of all that ye did. 1411
  - Abdullah Yusuf Ali

In our insolence and pride we do not see how small and ephemeral is that part of us which is mortal. We shall see it at last when we appear before our Judge. In the meantime our ridiculous pretensions only hurt ourselves.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:24
إِنَّمَا مَثَلُ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلْأَنْعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلْأَرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَـٰدِرُونَ عَلَيْهَآ أَتَىٰهَآ أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَـٰهَا حَصِيدًا كَأَن لَّمْ تَغْنَ بِٱلْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍ يَتَفَكَّرُونَ Innam a mathalu al h ay a ti a l dduny a kam a in anzaln a hu mina a l ssam a i fa i khtala t a bihi nab a tu alar d i mimm a yakulu a l nn a su wa a lanAA a mu h att a i tha akha th ati alar d u zukhrufah a wa i zzayyanat wa th anna ahluh a annahum q a diroona AAalayh a at a h a amrun a laylan aw nah a ran fajaAAaln a h a h a s eedan kaan lam taghna bi a lamsi ka tha lika nufa ss ilu al a y a ti liqawmin yatafakkaroon a
The parable of the life of this world is but that of rain which We send down from the sky, and which is absorbed by the plants of the earth37 whereof men and animals draw nourishment, until - when the earth has assumed its artful adornment and has been embellished, and they who dwell on it believe that they have gained mastery over it38 - there comes down upon it Our judgment, by night or by day, and We cause it to become [like] a field mown down, as if there had been no yesterday.39 Thus clearly do We spell out these messages unto people who think!
  - Mohammad Asad

Lit., "with which the plants of the earth mingle".

I.e., they come to believe that they have gained "mastery over nature", with no conceivable limits to what they may yet achieve. It is to be borne in mind that the term zukhruf bears almost invariably a connotation of artificiality - a connotation which in this case is communicated to the subsequent verb izzayyanat. Thus, the whole of the above parabolic sentence may be understood as alluding to the artificial, illusory "adornment" brought about by man's technological efforts, not in collaboration with nature but, rather, in hostile "confrontation" with it.

Lit., "as if it had not been in existence yesterday": a phrase used in classical Arabic to describe something that has entirely disappeared or perished (Taj al-'Arus).

The example of this worldly life (which you love so much that you have even become neglectful of Our signs) is like the water which We send down from the sky; it mingles with the soil and produces vegetation which becomes the food for men and animals. Then, at the very time when the crops are ripened and the land looks attractive, the people to whom it belongs think that they are able to cultivate it, and there comes Our scourge upon it, by night or in broad day, and We mow it down thoroughly as if nothing existed there yesterday! Thus do We spell out Our signs for those who are thoughtful.
  - Muhammad Farooq-i-Azam Malik
The life of this world is just like rain We send down from the sky, producing a mixture of plants which humans and animals consume. Then just as the earth looks its best, perfectly beautified, and its people think they have full control over it, there comes to it Our command by night or by day, so We mow it down as if it never flourished yesterday! This is how We make the signs clear for people who reflect.
  - Mustafa Khattab
The similitude of the life of the world is only as water which We send down from the sky, then the earth's growth of that which men and cattle eat mingleth with it till, when the earth hath taken on her ornaments and is embellished, and her people deem that they are masters of her, Our commandment cometh by night or by day and we make it as reaped corn as if it had not flourished yesterday. Thus do We expound the revelations for people who reflect.
  - Marmaduke Pickthall
The likeness of the life of the present is as the rain which We send down from the skies: by its mingling arises the produce of the earth which provides food for men and animals: (it grows) till the earth is clad with its golden ornaments and is decked out (in beauty): the people to whom it belongs think they have all powers of disposal over it: there reaches it Our command by night or by day and We make it like a harvest clean-mown as if it had not flourished only the day before! Thus do We explain the Signs in detail for those who reflect. 1412
  - Abdullah Yusuf Ali

Another beautiful Parable, explaining the nature of our present life. The rain comes down in drops and mingles with the earth. Through it, by Allah's matchless artistry, the womb of the earth is made fruitful. All kinds of good, useful, and beautiful grains, vegetables, and fruits are produced for men and animals. The earth is covered in its bravery of green and gold and all kinds of colours. Perhaps the "owner" takes all the credit to himself, and thinks that this will last eternally. A hailstorm or a blast, a frost or a volcanic eruption, comes and destroys it, or it may be even normally, that the time of harvest comes, and the fields and orchards are stripped bare by some blight or disease. Where is the beauty and bravery of yesterday? All that is left is dust and ashes! What more can we get from this physical material life?

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
10:25
وَٱللَّهُ يَدْعُوٓا۟ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ Wa A ll a hu yadAAoo il a d a ri a l ssal a mi wayahdee man yash a o il a s ir at in mustaqeem in
AND [know that] God invites [man] unto the abode of peace, and guides him that wills [to be guided] onto a straight way.40
  - Mohammad Asad

Or: "guides whom He wills onto a straight way". As regards the expression salam, rendered here and in many other places as "peace" and elsewhere as "salvation", see surah {5}, note [29]. It is obvious that the term dar as-salam ("abode of peace") denotes not only the condition of ultimate happiness in the hereafter - alluded to in the allegory of paradise - but also the spiritual condition of a true believer in this world: namely, a state of inner security, of peace with God, with one's natural environment, and within oneself.

Allah invites you to the Home of Peace and guides whom He pleases to the Right Way.
  - Muhammad Farooq-i-Azam Malik
And Allah invites 'all' to the Home of Peace and guides whoever He wills to the Straight Path.
  - Mustafa Khattab
And Allah summoneth to the abode of peace, and leadeth whom He will to a straight path.
  - Marmaduke Pickthall
But Allah doth call to the Home of Peace: He doth guide whom He pleaseth to a way that is straight. 1413
  - Abdullah Yusuf Ali

In contrast with the ephemeral and uncertain pleasures of this material life, there is a higher life to which Allah is always calling. It is called the Home of Peace. For there is no fear, nor disappointment nor sorrow there. And all are called, and those will be chosen who have sought, not material advantages, but the Good Pleasure of Allah. Salam, Peace, is from the same root as Islam, the Religion of Unity and Harmony.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Previous Next

Tafsir

Yunus

Loading tafsir.

Comments for Surah 10

Loading Comments.

Your Notes

Please wait...

Grammar

Yunus

Scroll to top arrow

Do you want to resume from last visited ayah?

Do you want to resume tafsir of surah

Alim logo

Related Islamic Resources

Loading...

Learn Quran and Hadith with Alim's Unique Platform
Alim.org © 2025. All Rights Reserved

Resources

Insights

  • Funeral Services
  • Arabic Playhouse
  • Collaborations
  • Alim Mobile App
  • Get Involved
  • Ad Plans
  • Blog Pricing
  • Blogs
  • Insight of the Day
  • Hadith of the Day
  • Infographics
  • References
  • FAQ
  • About Us
  • Privacy Policy
  • Contact Us