Surah 10. Yunus

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.