Surah 10. Yunus

Verily, they against whom thy Sustainer's word [of judgment] has come true¹¹⁷ will not attain to faith -

  - Mohammad Asad

See verse {33} and note [53] above; also note [4] on 14:4 .

In fact, those against whom the Word of your Rabb has proved true will not believe,

  - Muhammad Farooq-i-Azam Malik

Indeed, those against whom Allah's decree 'of torment' is justified will not believe-

  - Mustafa Khattab

Lo! those for whom the word of thy Lord (concerning sinners) hath effect will not believe,

  - Marmaduke Pickthall

Those against whom the Word of thy Lord hath been verified would not believe ¹⁴⁷⁷

  - Abdullah Yusuf Ali

Allah has given frequent warnings against Evil and want of Faith in all ages, through Signs and through inspiration,-the latter ("the Word") being even more direct and personal than the former. Those who did not heed the warning found to their cost that it was true, and they perished. Such contumacy in the rejection of Truth only yields when the actual penalty is in sight. Belief then is induced by irresistible facts: it is not efficacious as Faith, as was proved against Pharaoh, See x. 90 and n. 1473.

even though every sign [of the truth] should come within their ken - until they behold the grievous suffering [that awaits them in the life to come].¹¹⁸

  - Mohammad Asad

Sc., "when belief will be of no avail to them": an allusion to verses {90-91}, which speak of Pharaoh's "conversion" at the point of death. Cf. also {4:17-18}.

even if every sign should come to them, until they themselves see the painful punishment.

  - Muhammad Farooq-i-Azam Malik

even if every sign were to come to them- until they see the painful punishment.

  - Mustafa Khattab

Though every token come unto them, till they see the painful doom.

  - Marmaduke Pickthall

Even if every Sign was brought unto them until they see (for themselves) the Penalty Grievous.

  - Abdullah Yusuf Ali

For, alas,¹¹⁹ there has never yet been any community that attained to faith [in its entirety,] and thereupon benefited by its faith, except the people of Jonah.¹²⁰ When they came to believe, We removed from them the suffering of disgrace [which otherwise would have befallen them even] in the life of this world, and allowed them to enjoy their life during the time allotted to them.¹²¹

  - Mohammad Asad

The particle law-la ("were it not that" or "were it not for") is sometimes synonymous with hal-la, and could therefore be translated as "why not" ("why was there not...?", etc.). However, neither the interrogative nor the above-mentioned literal rendering would bring out the purport of this passage. Its meaning becomes obvious only if we remember that law-la is - apart from its primary significance - one of the so-called huruf at-tahdid ("particles denoting insistence"). Whenever it is followed by a verb in the future tense, it expresses an urgent exhortation to do a thing; if followed by a verb in the past tense, as in the above case, it implies reproof for one's not having done something that should have been done. There is no idiomatic equivalent in modern English to convey this meaning. The nearest approach to it would be, I believe, the archaic exclamation "alack", expressive of deep sorrow or reproach; but the use of this expression (probably a compound of "ah! lack!" - i.e., loss or misfortune) is ruled out by its obsoleteness. Consequently, I am constrained to employ the more current interjection "alas", despite the fact that it does not possess the intensity of the ancient "alack". At any rate, the reader must bear in mind that the passage under consideration, although seemingly phrased in a conditional or an interrogatory form, implies a positive statement: namely - as has been stressed by several classical commentators, and most explicitly by Tabari - the statement that "there has never yet been...", etc.

The Qur'an points out in many places that no prophet has ever been immediately accepted as such and followed by all of his people, and that many a community perished in result of the stubborn refusal, by the majority of its members, to listen to the divine message. The only exception in this respect is said to have been the people of Nineveh, who - after having at first rejected their prophet Jonah, so that "he went off in wrath" (cf. 21:87 ) - later responded to his call in unison, and were saved. For the story of Jonah, see {21:87-88} and {37:139-148}, as well as the corresponding notes; a fuller narrative, which does not conflict with the Qur'anic references, is forthcoming from the Bible (The Book of Jonah). In the context of the passage which we are now considering, the mention of Jonah's people - who alone among the communities of the past heeded their prophet before it was too late - is meant to warn the hearers and readers of the Qur'an that a deliberate rejection of its message by "those against whom God's word [of judgment] has come true" (see verse {96}) is bound to result in their spiritual doom and, consequently, in grievous suffering in the life to come.

Lit., "for a time", i.e., their natural life-span (Manar XI, 483).

Was there any town which seeing the scourge, believed, and their belief profited them except the people of Yunus (Jonah)? When they believed, We removed from them the disgraceful scourge and allowed them to enjoy their worldly life for a while.

  - Muhammad Farooq-i-Azam Malik

If only there had been a society which believed 'before seeing the torment' and, therefore, benefited from its belief, like the people of Jonah.¹ When they believed, We lifted from them the torment of disgrace in this world and allowed them enjoyment for a while.²

  - Mustafa Khattab

 Initially, the people of Jonah rejected his message. When he was told they would be punished after three days for their defiance, he left his city without Allah’s permission before its destruction. Jonah’s people became convinced that they were going to be destroyed when he left them and they saw signs of the imminent torment, so they felt remorseful and cried out for forgiveness before the coming of the punishment. Therefore, Allah accepted their repentance and the torment was retracted.

 i.e., until the end of their term.

If only there had been a community (of all those that were destroyed of old) that believed and profited by its belief as did the folk of Jonah. When they believed We drew off from them the torment of disgrace in the life of the world and gave them comfort for a while.

  - Marmaduke Pickthall

Why was there not a single township (among those We warned) which believed so its Faith should have profited it except the people of Jonah? When they believed We removed from them the Penalty of Ignominy in the life of the Present and permitted them to enjoy (their life) for a while. ^{1478 1479}

  - Abdullah Yusuf Ali

Allah in His infinite Mercy points out the contumacy of Sin as a warning, and the exceptional case of Nineveth and its Prophet Jonah is alluded to. The story of Jonah is told in xxxvii. 139-148, which would be an appropriate place for further comments. Here it is sufficient to note that Nineveth was a very ancient town which is now no longer on the map. Its site is believed to be marked by the two mounds on the left bank of the Tigris, opposite the flourishing city of Mosul on the right bank, about 230 miles north-north-west of Bagdad. One of the mounds bears the name of "the Tomb of Nabi Yunus." Archeologists have not yet fully explored its antiquities. But it is clear that it was a very old Sumerian town, perhaps older than 3500 B.C. It became the capital of Assyria. The first Assyrian Empire under Shalmaneser I, about 1300 B.C., became the supreme power in Western Asia. Babylon, whose tributary Assyria had formerly been, now became tributary to Assyria. The second Assyrian Empire arose about 745 B.C., and Sennacherib (705-681 B.C.) beautified the town with many Public Works. It was destroyed by the Scythians (so-called Medes) in 612 B.C. If the date of Jonah were assumed to be about 800 B.C., it would be between the First and the Second Assyrian Empire; when the City was nearly destroyed for its sins, but on account of its repentance was given a new lease of glorious life in the Second Empire.

The point of the allusion here may be thus explained. Nineveh was a great and glorious City. But it became, like Babylon, a city of sin. Allah sent the prophet Yunus (Jonah) to warn it. Full of iniquities though it was, it listened to the warning, perhaps in the person of a few just men. For their sakes, the All-Merciful Allah spared it, and gave it a new lease of glorious life. According to the chronology in the last note the new lease would be for about two centuries, after which it perished completely for its sins and abominations. Note that its new lease of life was for its collective life as a City, the life of the Present, i.e., of this World. It does not mean that individual sinners escaped the spiritual consequences of their sin, unless they individually repented and obtained Allah's mercy and forgiveness.

And [thus it is:] had thy Sustainer so willed, all those who live on earth would surely have attained to faith, all of them:¹²² dost thou, then, think that thou couldst compel people to believe,

  - Mohammad Asad

The Qur'an stresses repeatedly the fact that, "had He so willed, He would have guided you all aright" ( 6:149 ) - the obvious implication being that He has willed it otherwise: namely, that He has given man the freedom to choose between right and wrong, thus raising him to the status of a moral being (in distinction from other animals, which can only follow their instincts). See, in this context, surah {6}, note [143], as well as - in connection with the allegory of the Fall - surah {7}, note [16].

If it had been the will of your Rabb that all the people of the world should be believers, all the people of the earth would have believed! Would you then compel mankind against their will to believe?

  - Muhammad Farooq-i-Azam Malik

Had your Lord so willed 'O Prophet', all 'people' on earth would have certainly believed, every single one of them! Would you then force people to become believers?

  - Mustafa Khattab

And if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad) compel men until they are believers?

  - Marmaduke Pickthall

If it had been the Lord's Will they would all have believed all who are on earth! Wilt thou then compel mankind against their will to believe! ¹⁴⁸⁰

  - Abdullah Yusuf Ali

If it had been Allah's Plan or Will not to grant the limited Free-will that He has granted to man, His omnipotence could have made all mankind alike: all would then have had Faith, but that Faith would have reflected no merit on them. In the actual world as it is, man has been endowed with various faculties and capacities, so that he should strive and explore, and bring himself into harmony with Allah's Will. Hence Faith becomes a moral achievement, and to resist Faith becomes a sin. As a complementary proposition, men of Faith must not be impatient or angry if they have to contend against Unfaith, and most important of all, they must guard against the temptation of forcing Faith, i.e., imposing it on others by physical compulsion. Forced faith is no faith. They should strive.

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

  - Mohammad Asad

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].)

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.

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.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense.

  - Marmaduke Pickthall

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}

  - Abdullah Yusuf Ali

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.

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.

Say: "Consider whatever there is in the heavens and on earth!" But of what avail could all the messages and all the warnings be to people who will not believe?

  - Mohammad Asad

Say: "Look at whatever exists in the heavens and the earth." Signs and warnings do not benefit those people who do not believe.

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Consider all that is in the heavens and the earth!' Yet neither signs nor warners are of any benefit to those who refuse to believe.

  - Mustafa Khattab

Say: Behold what is in the heavens and the earth! But revelations and warnings avail not folk who will not believe.

  - Marmaduke Pickthall

Say: "Behold all that is in the heavens and on earth"; but neither Signs nor Warners profit those who believe not. ¹⁴⁸³

  - Abdullah Yusuf Ali

If Faith results from an active exertion of our spiritual faculties or understanding, it follows that if we let these die, Allah's Signs in His Creation or in the spoken Word which comes by inspiration through the mouths of His Messengers will not reach us any more than music reaches a deaf man.

Can such, then, expect anything else [to befall them] but the like of the days of [calamity which befell] those [deniers of the truth] who passed away before them? Say: "Wait, then, [for what will happen:] verily, I shall wait with you!"

  - Mohammad Asad

Now are they waiting for evil days like the ones that befell the people who passed away before them? Say: "Wait if you will; I too will wait with you."

  - Muhammad Farooq-i-Azam Malik

Are they waiting for 'anything' except the same torments that befell those before them? Say, 'Keep waiting then! I too am waiting with you.'

  - Mustafa Khattab

What expect they save the like of the days of those who passed away before them? Say: Expect then! I am with you among the expectant.

  - Marmaduke Pickthall

Do they then expect (anything) but (what happened in) the days of the men who passed away before them? Say: "Wait ye then: for I too will wait with you." ¹⁴⁸⁴

  - Abdullah Yusuf Ali

Cf. x. 20 and n. 1408. The argument about Allah's revelation of Himself to man was begun in those early sections of this Sura and is being now rounded off towards the end of this Sura with the same formula.

[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

  - Mohammad Asad

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).

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.

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.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.

  - Marmaduke Pickthall

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!

  - Abdullah Yusuf Ali

SAY [O Prophet]: "O mankind! If you are in doubt as to what my faith is, then [know that] I do not worship those beings whom you worship beside God,¹²⁷ but [that] I worship God alone, who shall cause you [all] to die:¹²⁸ for I have been bidden to be among those who believe [in Him alone]."

  - Mohammad Asad

Sc., "and call you to account on Judgment Day". The use of the pronoun alladhina in the phrase "those whom you worship" shows that it relates here to rational beings - like saints, etc. - and not to inanimate representations. As regards the term din (rendered here as "faith", see the first half of note [249] on 2:256 ).

The specific reference, in this context, to God as the One who causes all living beings to die is meant to impress upon "those who deny the truth" the fact that after their death they will be placed before Him for judgment.

Say: "O people! Doubt my Deen (religion) if you will, but never will I worship those that you worship besides Allah. I worship Allah, Who has the power to cause your death, and I am commanded to be one of the believers."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'O humanity! If you are in doubt of my faith, then 'know that' I do not worship those 'idols' you worship instead of Allah. But I worship Allah, Who has the power to cause your death. And I have been commanded, 'Be one of the believers,'

  - Mustafa Khattab

Say (O Muhammad): O mankind! If ye are in doubt of my religion, then (know that) I worship not those whom ye worship instead of Allah, but I worship Allah who causeth you to die, and I have been commanded to be of the believers.

  - Marmaduke Pickthall

Say: "O ye men! if ye are in doubt as to my religion (behold!) I worship not what ye worship other than Allah But I worship Allah Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers. ^{1485 1486 1487 1488}

  - Abdullah Yusuf Ali

Other people may hesitate, or doubt, or wonder. But the righteous man has no doubt in his own mind, and he declares his Faith clearly and unambiguously to all, as did Al-Mustafa.

The worship of the One and True God is not a fancy worship, to be arrived at merely by reasoning and philosophy. It touches the vital issues of life and death-which are in His hands and His alone.

Nor is the worship of One God an invention of the Prophet. It comes as a direct command through him and to all.

Individual Faith is good, but it is completed and strengthened by joining or forming a Righteous Society, in which the individual can develop and expand. Islam was never a religion of monks and anchorites. It laid great stress on social duties, which in many ways test and train the individual's character.

Hence, [O man,] set thy face steadfastly towards the [true] faith, turning away from all that is false,¹²⁹ and be not among those who ascribe divinity to aught beside God.

  - Mohammad Asad

In classical Arabic usage, and particularly in the Qur'an, the word "face" is often employed as a metonym for one's whole being because it is the face, more than any other part of the human body, that expresses man's personality ([cf. surah {2}, note [91]). - For an explanation of the term hanif, see surah {2}, note [110].

I am further commanded: " Dedicate yourself to the Deen (religion) in all uprightness and be not of the mushrikin (who associate other gods with Allah).

  - Muhammad Farooq-i-Azam Malik

and, 'Be steadfast in faith in all uprightness, and do not be one of the polytheists,'

  - Mustafa Khattab

And, (O Muhammad) set thy purpose resolutely for religion, as a man by nature upright, and be not of those who ascribe partners (to Allah).

  - Marmaduke Pickthall

"And further (thus): `Set thy face towards Religion with true piety and never in anywise be of the Unbelievers;

  - Abdullah Yusuf Ali

Thus, do not invoke, side by side with God, anything that can neither benefit thee nor harm thee: for, behold, if thou do it, thou wilt surely be among the evildoers!

  - Mohammad Asad

You shall not pray to others than Allah who can neither benefit nor harm you, for if you do, you shall certainly become one of the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

and 'Do not invoke, instead of Allah, what can neither benefit nor harm you- for if you do, then you will certainly be one of the wrongdoers,'

  - Mustafa Khattab

And cry not, beside Allah, unto that which cannot profit thee nor hurt thee, for if thou didst so then wert thou of the wrong-doers.

  - Marmaduke Pickthall

"Nor call on any other than Allah such will neither profit thee nor hurt thee: if thou dost Behold! thou shalt certainly be of those who do wrong."

  - Abdullah Yusuf Ali

And [know that] if God should touch thee with misfortune, there is none who could remove it save Him; and if He intends good for thee, there is none who could turn away His bounty: He causes it to alight upon whomsoever He wills of His servants. And He alone is truly forgiving, truly a dispenser of grace.

  - Mohammad Asad

If Allah afflicts you with a calamity, none can remove it but He; and if He intends to bestow a favor, none can withhold His bounty. He bestows it on whomsoever of His servants He pleases; He is the Forgiving, the Merciful."

  - Muhammad Farooq-i-Azam Malik

and 'If Allah touches you with harm, none can undo it except Him. And if He intends good for you, none can withhold His bounty. He grants it to whoever He wills of His servants. And He is the All-Forgiving, Most Merciful.''

  - Mustafa Khattab

If Allah aflicteth thee with some hurt, there is none who can remove it save Him; and if He desireth good for thee, there is none who can repel His bounty. He striketh with it whom He will of His bondmen. He is the Forgiving, the Merciful.

  - Marmaduke Pickthall

If Allah do touch thee with hurt there is none can remove it but He: if He do design some benefit for thee there is none can keep back His favor: He causeth it to reach whomsoever of His servants He pleaseth. And He is the Oft-Forgiving Most Merciful. ¹⁴⁸⁹

  - Abdullah Yusuf Ali

Allah is Oft-Forgiving, Most Merciful. Even when we suffer under trials and tribulations, it is for our good, and no one can remove them except He, when, in His Plan, He sees it to be best for all concerned. On the other hand, there is no power that can intercept His blessings and favours, and His bounty flows freely when we are worthy, and often when we are not worthy of it.

SAY [O Prophet]: "O mankind! The truth from your Sustainer has now come unto you. Whoever, therefore, chooses to follow the right path, follows it but for his own good; and whoever chooses to go astray, goes but astray to his own hurt. And I am not responsible for your conduct."

  - Mohammad Asad

O Muhammad, declare: "O mankind! The truth has come to you from your Rabb! He that follows guidance (Right Way) follows it for his own good, and he that goes astray does so at his own risk; for I am not a custodian over you."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'O humanity! The truth has surely come to you from your Lord. So whoever chooses to be guided, it is only for their own good. And whoever chooses to stray, it is only to their own loss. And I am not a keeper over you.'

  - Mustafa Khattab

Say: O mankind! Now hath the Truth from your Lord come unto you. So whosoever is guided, is guided only for (the food of) his soul, and whosoever erreth erreth only against it. And I am not a warder over you.

  - Marmaduke Pickthall

Say: "O ye men! now Truth hath reached you from your Lord! Those who receive guidance do so for the good of their own souls; those who stray do so to their own loss: and I am not (set) over you to arrange your affairs." ¹⁴⁹⁰

  - Abdullah Yusuf Ali

The Furqan, the Criterion between right and wrong, has been sent to us from Allah. If we accept guidance, it is not as if we confer favours on those who bring us guidance. They suffer unselfishly for us, in order that we may be guided for our own good. On the other hand, if we reject it, it is our own loss. We have a certain amount of free-will, and the responsibility is ours and cannot be shifted to the Prophets sent by Allah.

And [as for thyself, O Muhammad,] follow but what is being revealed unto thee, and be patient in adversity, until God shall give His judgment: for He is the best of all judges.

  - Mohammad Asad

O Prophet, follow what is revealed to you and be patient till Allah passes His judgement, for He is the best of all the Judges.

  - Muhammad Farooq-i-Azam Malik

And follow what is revealed to you, and be patient until Allah passes His judgment. For He is the Best of Judges.

  - Mustafa Khattab

And (O Muhammad) follow that which is inspired in thee, and forbear until Allah give judgment. And He is the Best of Judges.

  - Marmaduke Pickthall

Follow thou the inspiration sent unto thee and be patient and constant till Allah doth decide: for He is the Best to decide. ¹⁴⁹¹

  - Abdullah Yusuf Ali

When, in spite of all the efforts of the Prophets of Allah, people do not accept Truth, and evil seems to flourish for a time, we must wait and be patient, but at the same time we must not give up hope or persevering effort. For thus only can we carry out our part in the Plan of Allah.