Surah 10. Yunus

SAY: "Who is it that provides you with sustenance out of heaven and earth,⁴⁹ or who is it that has full power over [your] hearing and sight? And who is it that brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? And who is it that governs all that exists?" And they will [surely] answer: "[It is] God."⁵⁰ Say, then: "Will you not, then, become [fully] conscious of Him -

  - Mohammad Asad

The term rizq ("provision of sustenance") is used here in both the physical and spiritual connotations of this word, which explains the reference to "heaven and earth" and, subsequently, "[man's] hearing and sight".

The people referred to here are those who believe, firstly, that there are beings endowed with certain divine or semi-divine qualities, thus having, as it were, a "share" in God's divinity; and, secondly, that by worshipping such beings men can come closer to God. This idea obviously presupposes belief in God's existence, as is brought out in the "answer" of the people thus addressed (cf. 7:172 and the corresponding note [139]); but inasmuch as it offends against the concept of God's oneness and uniqueness, it deprives those people's belief in God of its true meaning and spiritual value.

Ask them: "Who provides your sustenance from the heaven and from the earth? Who has control over hearing and sight? Who brings forth the living from the dead and the dead from the living? Who regulates the universe?" They will soon reply: "Allah." Say: "Why do you not then fear Him for you going against the truth?"

  - Muhammad Farooq-i-Azam Malik

Say (unto them, O Muhammad): Who provideth for you from the sky and the earth, or Who owneth hearing and sight; and Who bringeth forth the living from the dead and bringeth forth the dead from the living; and Who directeth the course? They will say: Allah. Then say: Will ye not then keep your duty (unto Him)?

  - Marmaduke Pickthall

seeing that He is God, your Sustainer, the Ultimate Truth?⁵¹ For, after the truth [has been forsaken], what is there [left] but error? How, then, can you lose sight of the truth?"⁵²

  - Mohammad Asad

Lit., "this [or "such"], then, being God, your Sustainer, the Ultimate Truth" - i.e., "seeing that, on your own admission, He is the One who creates and governs all things and is the Ultimate Reality behind all that exists" (see surah {20}, note [99]): which implies a categorical denial of the possibility that any other being could have a share, however small, in His divinity.

Lit., "How, then, are you turned away?" - i.e., from the truth.

The same Allah is your real Rabb: What is left after the truth except falsehood? How then can you turn away?

  - Muhammad Farooq-i-Azam Malik

Such then is Allah, your rightful Lord. After the Truth what is there saving error? How then are ye turned away!

  - Marmaduke Pickthall

Thus is thy Sustainer's word proved true with regard to such as are bent on sinful doings: they will not believe.⁵³

  - Mohammad Asad

See surah {2}, note [7], as well as 8:55 and the corresponding note [58]. In this particular context, "the Sustainer's word" seems to be synonymous with "the way of God" (sunnat Allah) concerning deliberate sinners and deniers of the truth (Manar XI, 359). The particle anna in annahum (lit., "that they") is, thus, indicative of the purport of the divine "word" referred to, and is best expressed by a colon.

Thus has the Word of your Rabb proved true in regards to the transgressors that they do not believe.

  - Muhammad Farooq-i-Azam Malik

Thus is the Word of thy Lord justified concerning those who do wrong: that they believe not.

  - Marmaduke Pickthall

Say: "Can any of those beings to whom you ascribe a share in God's divinity create [life] in the first instance, and then bring it forth anew?"⁵⁴ Say: "It is God [alone] who creates [all life] in the first instance, and then brings it forth anew. How perverted, then, are your minds!"⁵⁵

  - Mohammad Asad

This rhetorical question is connected with the false belief that those idolatrously worshipped beings are no more than "intercessors" between their followers and God (see verse {18} above): and so, even their misguided votaries cannot possibly attribute to them the power to create and to resurrect. See also note [8] on verse {4} of this surah. In its wider sense, this question (and the subsequent answer) relates to the God-willed, cyclic process of birth, death and regeneration evident in all organic nature.

See surah {5}, note [90].

Ask them: "Can any of your shoraka' (the deities you worship besides Allah) create anything and then repeat its process?" If they do not answer, then tell them: "Well, Allah creates and then repeats the process. Then how is that you are so misled?"

  - Muhammad Farooq-i-Azam Malik

Say : Is there of your partners (whom ye ascribe unto Allah) one that produceth Creation and then reproduceth it? Say: Allah produceth creation, then reproduceth it. How then, are ye misled!

  - Marmaduke Pickthall

Say: "Does any of those beings to whom you ascribe a share in God's divinity guide unto the truth?" Say: "It is God [alone] who guides unto the truth. Which, then, is more worthy to be followed - He who guides unto the truth, or he who cannot find the right way unless he is guided?⁵⁶ What, then, is amiss with you and your judgment?"⁵⁷

  - Mohammad Asad

Since the concept of "finding the right way" cannot apply to lifeless idols and idolatrous images, the above passage obviously relates to animate beings - whether dead or alive - to whom "a share in God's divinity" is falsely attributed: that is, to saintly personalities, prophets or angels whom popular fancy blasphemously endows with some or all of God's qualities, sometimes even to the extent that they are regarded as a manifestation or incarnation of God on earth. As for the act of God's guidance, it is displayed, primarily, in the power of conscious reasoning as well as of instinctive insight with which He has graced man, thus enabling him to follow the divine laws of right conduct (Zamakhshari).

Lit., "[and] how do you judge?"

Again ask them: "Is there any of your shoraka' who can guide you to the truth?" If they do not answer, then tell them: "Well, Allah can guides you to the truth. Then who is more worthy to be followed: He that can guide to the truth, or he that cannot and is himself in need of guidance? What is the matter with you? What kind of judgement do you make?"

  - Muhammad Farooq-i-Azam Malik

Say: Is there of your partners (whom ye ascribe unto Allah) one that leadeth to the Truth? Say: Allah leadeth to the Truth. Is He Who leadeth to the Truth more deserving that He should be followed, or he who findeth not the way unless he (himself) be guided. What aileth you? How judge ye?

  - Marmaduke Pickthall

For, most of them follow nothing but conjecture: [and,] behold, conjecture can never be a substitute for truth.⁵⁸ Verily, God has full knowledge of all that they do.

  - Mohammad Asad

Lit., "conjecture can in no wise make [anyone] independent (la yughni) of the truth", i.e., of positive insight obtained through authentic revelation (to which the sequence relates). The people referred to here (and apparently also in the first sentence of verse {53} of this surah) are the agnostics who waver between truth and falsehood. - Some of the great exponents of Islamic Law - foremost among them Ibn Hazm - base on this verse their rejection of qiyas ("deduction by analogy") as a means of eliciting religious laws which are supposedly "implied" in the wording of the Qur'an or of the Prophet's teachings, but not clearly laid down in terms of law. In his commentary on this verse, Razi thus sums up the above view: "They say that every deduction by analogy is a conjectural process and is, therefore, of necessity, inadmissible [in matters pertaining to religion] - for 'conjecture can never be a substitute for truth'." (See also {5:101-102}, and the corresponding notes [120-123].)

The fact is that most of them follow nothing but mere conjecture and conjecture is in no way a substitute for the truth. Surely Allah is well aware of all that they do.

  - Muhammad Farooq-i-Azam Malik

Most of them follow naught but conjecture. Assuredly conjecture can by no means take the place of truth. Lo! Allah is Aware of what they do.

  - Marmaduke Pickthall

Now this Qur'an could not possibly have been devised by anyone save God: nay indeed,⁵⁹ it confirms the truth of whatever there still remains [of earlier revelations] and clearly spells out the revelation [which comes] - let there be no doubt about it - from the Sustainer of all the worlds.⁶⁰

  - Mohammad Asad

Lit., "but" (wa-lakin) - a stress on the impossibility of any assertion to the contrary.

The above passage has a twofold significance: firstly, the wisdom inherent in the Qur'an precludes any possibility of its having been composed by a human being; and, secondly, the Qur'anic message is meant to confirm, and give a final formulation to, the eternal truths which have been conveyed to man through a long succession of prophets: truths which have subsequently been obscured through wrong interpretation, deliberate omissions or interpolations, or a partial or even total loss of the original texts. For an explanation of the phrase ma bayna yadayhi, rendered by me in this context as "whatever there still remains [of earlier revelations]", see surah {3}, note [3].

This Qur'an is not such as could be produced by anyone other than Allah; in fact it is the confirmation of prior revelations (Psalms, Torah, and Gospel) and fully explains the Holy Book (prior scriptures); there is no doubt in this fact that it is (revealed) from the Rabb of the Worlds.

  - Muhammad Farooq-i-Azam Malik

And this Quran is not such as could ever be invented in despite of Allah; but it is a confirmation of that which was before it and an exposition of that which is decreed for mankind-- Therein is no doubt--from the Lord of the Worlds.

  - Marmaduke Pickthall

And yet,⁶¹ they [who are bent on denying the truth] assert, "[Muhammad] has invented it!" Say [unto them]: "Produce, then, a surah of similar merit; and [to this end] call to your aid whomever you can, other than God, if what you say is true!"⁶²

  - Mohammad Asad

According to the great philologist Abu 'Ubaydah Ma'mar ibn al-Muthanna (as quoted by Baghawi), the particle am which introduces this sentence has no interrogative connotation, but is - as in several other places in the Qur'an - synonymous with the conjunction wa ("and"), which in this case can be suitably rendered as above.

Cf. 2:23 and the corresponding note [15].

Do they say: "He (the Prophet) has forged it?" Tell them: "If what you say be true; then produce one Surah like this, you may even call to your aid anyone you want other than Allah."

  - Muhammad Farooq-i-Azam Malik

Or say they: He hath invented it? Say: Then bring a surah like unto it, and call (for help) on all ye can besides Allah, if ye are truthful.

  - Marmaduke Pickthall

Nay, but they are bent on giving the lie to everything the wisdom whereof they do not comprehend, and ere its inner meaning has become clear to them.⁶³ Even thus did those who lived before their time give the lie to the truth: and behold what happened in the end to those evildoers!

  - Mohammad Asad

Lit., "the knowledge whereof they do not encompass, while its inner meaning has not yet come to them". Most of the classical commentators explain this sentence in the way rendered by me, some of them, however (e.g., Tabari and Baghawi), interpret the term ta'wil ("final [or "inner"] meaning") in the sense in which it is used in 7:53 (see my translation of that passage and the corresponding note [41]).

Nay! They do not believe that which they cannot grasp, for they have not yet seen its prophecy fulfilled. The same way those who passed before them disbelieved. But see what was the end of the wrongdoers!

  - Muhammad Farooq-i-Azam Malik

Nay, but they denied that, the knowledge whereof they could not compass, and whereof the interpretation (in events) hath not yet come unto them. Even so did those before them deny. Then see what was the consequence for the wrongdoers!

  - Marmaduke Pickthall

And there are among them such as will in time come to believe in this [divine writ], just as there are among them such as will never believe in it;⁶⁴ and thy Sustainer is fully aware as to who are the spreaders of corruption.

  - Mohammad Asad

The verb yu'minun, which occurs twice in this verse, can be understood as connoting either the present tense - "[such as] believe", resp. "[such as] do not believe" - or the future tense. The future tense (adopted by me) is the meaning unequivocally attributed to it by Tabari and Ibn Kathir; some of the other authorities, like Zamakhshari and Razi, prefer the present tense, but nevertheless regard the other interpretation as legitimate. (See also Mandr XI, 380.)

Of these people there are some who will believe in it and some will not: and your Rabb best knows the troublemakers.

  - Muhammad Farooq-i-Azam Malik

And of them is he who believeth therein, and of them is he who believeth not therein, and thy Lord is best aware of the corrupters.

  - Marmaduke Pickthall

And [so, O Prophet,] if they give thee the lie, say: "To me [shall be accounted] my doings, and to you, your doings: you are not accountable for what I am doing, and I am not accountable for whatever you do."

  - Mohammad Asad

If they do not believe you, say: "I am responsible for my actions and you are for yours! You are not accountable for my actions, nor I am responsible for what you do."

  - Muhammad Farooq-i-Azam Malik

And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.

  - Marmaduke Pickthall

And there are among them such as [pretend to] listen to thee: but canst thou cause the deaf to hearken even though they will not use their reason?

  - Mohammad Asad

There are some among them who pretend to hear you what you say: but can you make the deaf listen to you, incapable as they are of understanding?

  - Muhammad Farooq-i-Azam Malik

And of them are some who listen unto thee. But canst thou make the deaf to hear even though they apprehend not?

  - Marmaduke Pickthall

And there are among them such as [pretend to] look towards thee: but canst thou show the right way to the blind even though they cannot see?

  - Mohammad Asad

Then there are some among them who pretend to look at you: but can you show the way to blind, bereft as they are of sight?

  - Muhammad Farooq-i-Azam Malik

And of them is he who looketh toward thee. But canst thou guide the blind even though they see not?

  - Marmaduke Pickthall

Verily, God does not do the least wrong unto men, but it is men who wrong themselves.

  - Mohammad Asad

The fact is that Allah does not do injustice to mankind in any way: but men are unjust to their own souls.

  - Muhammad Farooq-i-Azam Malik

Lo! Allah wrongeth not mankind in aught; but mankind wrong themselves.

  - Marmaduke Pickthall

And on the Day when He shall gather them [unto Himself, it will seem to them] as if they had not tarried [on earth] longer than an hour of a day, knowing one another;⁶⁵ [and] lost indeed will be they who [in their lifetime] considered it a lie that they were destined to meet God and [thus] failed to find the right way.

  - Mohammad Asad

I.e., their past sojourn in this world, during which they were bound to one another by various ties of human relationship, will appear to them like a short moment as compared with the timeless duration of the life that awaits them after resurrection (see note [19] on {79:46), with all their past relationships cut asunder. See also 6:94 , which describes the condition of the deniers of the truth on the Day of Resurrection: "And now, indeed, you have come unto Us in a lonely state, even as We created you in the first instance"; and later on, in that same verse: "Indeed, all the bonds between you [and your earthly life] are now severed...."

On that Day when He will gather them all together, it will appear to them as if they had not stayed in this world but an hour of a day to get to know each other. At that time they will realize that: in fact the losers are those who denied the meeting with Allah and were not rightly guided.

  - Muhammad Farooq-i-Azam Malik

And on the day when He shall gather them together, (when it will seem) as though they had tarried but an hour of the day, recognizing one another, those will verily have perished who denied the meeting with Allah and were not guided.

  - Marmaduke Pickthall

And whether We show thee [in this world] something of what We hold in store for those [deniers of the truth],⁶⁶ or whether We cause thee to die [before that retribution takes place - know that, in the end], it is unto Us that they must return; and God is witness to all that they do.⁶⁷

  - Mohammad Asad

Lit., "of what We promise them" or "of what We threaten them with" - i.e., the inevitable retribution, sometimes even in this world, which a deliberate denial of the truth brings in its wake.

The above verse is addressed, in the first instance, to the Prophet, and relates to those of his contemporaries who refused to acknowledge the truth of the Qur'anic revelation. In its wider sense, however, it is addressed to every believer who might find it incomprehensible that life-long suffering is often the lot of the righteous, while many wrongdoers and deniers of the truth apparently remain unscathed and are allowed to enjoy the good things of life. The Qur'an solves this apparent paradox by making it clear that, in comparison with the life to come, the life in this world is but a brief moment, and that it is only in the hereafter that man's destiny reveals itself in all its true aspects. Cf. 3:185 - "only on the Day of Resurrection will you be requited in full [for whatever you have done]...for the life of this world is nothing but an enjoyment of self-delusion".

Whether We show you in your lifetime some consequences of what We have promised them, or cause you to die before that, in any case they will have to return to Us: moreover Allah is watching all their actions.

  - Muhammad Farooq-i-Azam Malik

Whether We let thee (O Muhammad) behold something of that which We promise them or (whether We) cause thee to die, still unto Us is their return, and Allah, moreover, is Witness over what they do.

  - Marmaduke Pickthall

NOW every community has had an apostle; and only after their apostle has appeared [and delivered his message] is judgment passed on them, in all equity;⁶⁸ and never are they wronged.

  - Mohammad Asad

Lit., "and when their apostle has come, a decision is made between them in all equity". This verse stresses (a) the continuity of religious revelation in mankind's history and the fact that in the long run no community, period or civilization (which latter is one of the meanings attributable to the term ummah) has been left without prophetic guidance, and (b) the doctrine that God does not punish "a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong]: for all shall be judged according to their [conscious] deeds" ({6:131-132}).

Every nation was sent a Rasool. Once their Rasool came, judgement was passed between them with all fairness and they were not wronged in the least.

  - Muhammad Farooq-i-Azam Malik

And for every nation there is a messenger. And when their messenger cometh (on the Day of Judgment) it will be judged between them fairly, and they will not be wronged.

  - Marmaduke Pickthall

And yet, they [who deny the truth] are wont to ask, "When is that promise [of resurrection and judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"

  - Mohammad Asad

They ask: "When will this promise be fulfilled, tell us if what you say be true?"

  - Muhammad Farooq-i-Azam Malik

And they say: When will this promise be fulfilled, if ye are truthful?

  - Marmaduke Pickthall

Say [O Prophet]: "It is not within my power to avert harm from, or bring benefit to, myself, except as God may please.⁶⁹ For all people a term has been set: when the end of their term approaches, they can neither delay it by a single moment, nor hasten it."⁷⁰

  - Mohammad Asad

Sc., "and since I do not possess any supernatural powers, I cannot predict that which is beyond the reach of human perception (al-ghayb)".

See 7:34 and the corresponding notes [25] and [26]. In the above context, the "end of the term" refers, in particular, to the coming of the Last Hour and the Day of Judgment.

Say: "I have no control over any harm or benefit to myself, except what Allah wills. For every nation there is a deadline: when their deadline comes, it can neither be delayed for even a moment, nor it can be advanced.

  - Muhammad Farooq-i-Azam Malik

Say: I have no power to hurt or benefit myself, save that which Allah willeth. For every nation there is an appointed time. When their time cometh, then they cannot put it off an hour, nor hasten (it).

  - Marmaduke Pickthall

Say: "Have you ever considered [how you would feel] if His chastisement were to befall you by night or by day? What could there be in that prospect that people lost in sin should wish to hasten?⁷¹

  - Mohammad Asad

Lit., "What [part] thereof might the people lost in sin (al-mujrimun) wish to hasten" - meaning, according to Zamakhshari, that "all of [God's] chastisement is awful and bitter, and should inspire one with the desire to flee therefrom;...and there is nothing in it that ought to make one wish to hasten it". This is an allusion to the incredulous inquiry of the deniers of the truth about the coming of the Last Hour (verse {48} above), as well as to their sarcastic demand that they should be immediately chastised by God in proof of Muhammad's prophetic mission (cf. {6:57-58} and 8:32 , as well as the corresponding notes). - The expression "by night or by day" occurring in the preceding sentence denotes the suddenness and unexpectedness with which doom is bound to encompass the evildoers on the Day of Judgment.

Say: "Have you ever considered that if his scourge fall upon you by night or by day you can do nothing to avert it? What then is there that the criminals wish to hasten?

  - Muhammad Farooq-i-Azam Malik

Say: Have ye thought: When His doom cometh unto you as a raid by night, or in the (busy) day; what is there of it that the guilty ones desire to hasten?

  - Marmaduke Pickthall