Surah 10. Yunus

AND IN whatever condition thou mayest find thyself, [O Prophet,] and whatever discourse of this [divine writ]⁸² thou mayest be reciting, and whatever work you [all, O men,] may do - [remember that] We are your witness⁸³ [from the moment] when you enter upon it: for, not even an atom's weight [of whatever there is] on earth or in heaven escapes thy Sustainer's knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree.

  - Mohammad Asad

Or: "Whatever discourse (qur'an) from Him".

Lit., "witnesses", corresponding to the majestic plural "We". The specific reference to the Prophet and his recitation of the Qur'an (implied in the singular form of address in the first part of this sentence) is meant to stress the supreme importance of divine revelation in the context of human life.

No matter what affairs you may be engaged in, what portion from the Qur'an you may be reciting and whatever deeds you may be doing; We are a Witnesses thereof when you are deeply occupied with it: for there is not even an iota of anything in the earth or in the heaven that is hidden from your Rabb, neither anything smaller than that nor larger, but is recorded in a Glorious Book.

  - Muhammad Farooq-i-Azam Malik

There is no activity you may be engaged in 'O Prophet' or portion of the Quran you may be reciting, nor any deed you 'all' may be doing except that We are a Witness over you while doing it. Not 'even' an atom's weight is hidden from your Lord on earth or in heaven; nor anything smaller or larger than that, but is 'written' in a perfect Record.¹

  - Mustafa Khattab

 See footnote for 6:38.

And thou (Muhammad) art not occupied with any business and thou recitest not a lecture from this (Scripture), and ye ( mankind) perform no act, but We are Witness of you when ye are engaged therein. And not an atom's weight in the earth or in the sky escapeth your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book.

  - Marmaduke Pickthall

In whatever business thou mayest be and whatever portion thou mayest be reciting from the Qur'an and whatever deed ye (mankind) may be doing We are Witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the least and not the greatest of these things but are recorded in a clear Record. ¹⁴⁵⁰

  - Abdullah Yusuf Ali

There is nothing that men can do but Allah is a witness to it. We may be deeply engrossed in some particular thing and for the time being be quite unconscious of other things. But Allah's knowledge not only comprehends all things, but has all things actively before it. Nothing is hidden from Him. And His knowledge has another quality which human knowledge has not. Human knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a Record and endures forever. And His Record has a further quality which human records have not. The most permanent human record may be quite intelligible to those who make it but may be ambiguous to others and may become unintelligible with the progress of time, as happens almost invariably to the most enduring inscriptions from very ancient times: but in Allah's "Record" or knowledge there is no ambiguity, for it is independent of time, or place. This is the force of Mubin ("clear") here.

Oh, verily, they who are close to God⁸⁴ - no fear need they have, and neither shall they grieve:

  - Mohammad Asad

The verb waliya (from which the noun wali, pl. awliya', is derived) signifies, primarily, the nearness or closeness of one thing to another: thus, God is spoken of in the Qur'an (e.g., in 2:257 and 3:68 ) as being "near unto (wali) those who believe". Although the term wali, when applied to God, as well as to the relationship between one created being and another, is often used in the Qur'an in the sense of "helper", "friend", "protector", "guardian", etc., none of these secondary meanings can properly - i.e., without offending against the reverence due to God - describe man's attitude to, or relationship with, Him. Consequently, the above reference to the believers as awliya' of God is best rendered as "they who are close to God" in the sense of their being always conscious of Him. This rendering has the support of almost all the classical commentators.

Be aware! The friend of Allah has nothing to fear or to regret.

  - Muhammad Farooq-i-Azam Malik

There will certainly be no fear for the close servants of Allah, nor will they grieve.

  - Mustafa Khattab

Lo! verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve.

  - Marmaduke Pickthall

Behold! verily on the friends of Allah there is no fear nor shall they grieve; ¹⁴⁵¹

  - Abdullah Yusuf Ali

Allah's all-embracing knowledge and constant watchful care over all His creatures, may be a source of fear to sinners, but there is no fear for those whom He honours with His love and friendship,-neither in this world nor in the world to come.

they who have attained to faith and have always been conscious of Him.

  - Mohammad Asad

Those who believe and (constantly) guard against evil,

  - Muhammad Farooq-i-Azam Malik

'They are' those who are faithful and are mindful 'of Him'.

  - Mustafa Khattab

Those who believe and keep their duty (to Allah),

  - Marmaduke Pickthall

Those who believe and (constantly) guard against evil

  - Abdullah Yusuf Ali

For them there is the glad tiding [of happiness] in the life of this world⁸⁵ and in the life to come; [and since] nothing could ever alter [the outcome of] God's promises, this, this is the triumph supreme!

  - Mohammad Asad

I.e., the happiness born of the feeling of closeness to God and, hence, of spiritual fulfilment.

for them there is good news in this life and in the hereafter - Allah's Words do not change - this is indeed the mighty achievement.

  - Muhammad Farooq-i-Azam Malik

For them is good news in this worldly life and the Hereafter. There is no change in the promise of Allah. That is 'truly' the ultimate triumph.

  - Mustafa Khattab

Theirs are good tidings in the life of the world and in the Hereafter. There is no changing the Words of Allah that is the Supreme Triumph.

  - Marmaduke Pickthall

For them are Glad Tidings in the life of the Present and in the Hereafter: no change can there be in the Words of Allah. This is indeed the supreme Felicity.

  - Abdullah Yusuf Ali

And be not grieved by the sayings of those [who deny the truth]. Behold, all might and glory⁸⁶ belong to God alone: He alone is all-hearing, all-knowing.

  - Mohammad Asad

The noun 'izzah comprises the concepts of superior might as well as of honour and glory. Its rendering into another language depends on the context, and sometimes - as in this case - necessitates a combination of two terms.

O Prophet, let not their remarks grieve you: surely all honor belongs to Allah: He hears all and knows all.

  - Muhammad Farooq-i-Azam Malik

Do not let their words grieve you 'O Prophet'. Surely all honour and power belongs to Allah. He is the All-Hearing, All-Knowing.

  - Mustafa Khattab

And let not their speech grieve thee (O Muhammad). Lo! power belongeth wholly to Allah. He is the Hearer, the Knower.

  - Marmaduke Pickthall

Let not their speech grieve thee: for all power and honor belong to Allah: it is He Who heareth and knoweth (all things). ¹⁴⁵²

  - Abdullah Yusuf Ali

Sometimes the words of the unrighteous or their revilings hurt or grieve the righteous man, but there is no occasion for either anger or sorrow: they have no power and they can do no real dishonour, for all power and honour are from Allah.

OH, VERILY, unto God belongs whoever is in the heavens and whoever is on earth: hence, what is it that they follow - those who invoke, beside God, beings to whom they ascribe a share in His divinity?⁸⁷ They follow but the conjectures [of others], and themselves do nothing but guess -

  - Mohammad Asad

Lit., "partners", i.e., of God (see surah {6}, note [15]). The substantive pronoun man ("whoever") occurring twice in the first part of this verse contains an allusion to rational beings (as distinct from inanimate objects) whom "those who ascribe divinity to aught beside God" consider to be endowed with qualities or powers which, in fact, belong to Him alone. The Qur'an argues against this idolatrous concept by pointing out that all rational beings, whether men or angels "belong to God" (i.e., are - like everything else in the universe - wholly dependent on Him for their existence), possessing no divine qualities and, therefore, no reality as objects of worship.

Be aware! Indeed whatever is in the Heavens and in the Earth belongs to Allah. Those who invoke other deities besides Allah follow nothing but conjectures and preach nothing but falsehood.

  - Muhammad Farooq-i-Azam Malik

Certainly to Allah 'alone' belong all those in the heavens and all those on the earth. And what do those who associate others with Allah really follow? They follow nothing but assumptions and do nothing but lie.

  - Mustafa Khattab

Lo! is it not unto Allah that belongeth whosoever is in the heavens and whosoever is in the earth? Those who follow aught instead of Allah follow not (His) partners. They follow only a conjecture, and they do but guess.

  - Marmaduke Pickthall

Behold! verily to Allah belong all creatures in the heavens and on earth. What do they follow who worship as His "partners" other than Allah? They follow nothing but fancy and they do nothing but lie. ¹⁴⁵³

  - Abdullah Yusuf Ali

All creatures are subject to Allah. If, therefore, any false worship is set up, the false gods-so called "partners"-are merely creatures of imagination or false inventions.

[whereas] it is He who has made the night for you, so that you might have rest therein, and the day, to make [you] see:⁸⁸ in this, behold, there are messages indeed for people who [are willing to] listen.

  - Mohammad Asad

See {14:32-33} and the corresponding note [46]; for the specific significance, in this context of the reference to "day" and "night", see note [77] on 27:86 , which belongs to a somewhat earlier revelation than the present surah.

He is the One Who has made the night for you to rest therein and the day so that you can see. Indeed, there are signs in this for those who listen to His message.

  - Muhammad Farooq-i-Azam Malik

He is the One Who has made the night for you to rest in and the day bright. Surely in this are signs for people who listen.

  - Mustafa Khattab

He it is who hath appointed for you the night that ye should rest therein and the day giving sight. Lo! herein verily are portents for a folk that heed.

  - Marmaduke Pickthall

He it is that hath made you the night that ye may rest therein and the Day to make things visible (to you). Verily in this are Signs for those who listen (to His Message). ¹⁴⁵⁴

  - Abdullah Yusuf Ali

Our physical life-and our higher life in so far as it is linked with the physical-is sustained by the alternation of rest and activity, and the fit environment for this alternation is the succession of Nights and Days in our physical world. The Day makes the things "visible to us-" a beautiful symbol, not only of the physical work for which we go about by day, but of the higher activities which are fitly associated with seeing, perception and enquiry. Intuition (insight) is a little out of that circle because that may come by night, when our other faculties are resting.

[And yet] they assert, "God has taken unto Himself a son!" Limitless is He in His glory!⁸⁹ Self-sufficient is He: unto Him belongs all that is in the heavens and all that is on earth! No evidence whatever have you for this [assertion]! Would you ascribe unto God something which you cannot know?

  - Mohammad Asad

See surah {2}, note [96].

They (Jews and Christians) say: "Allah has begotten a son!" Glory be to Him! He is self-sufficient! His is all that is in the Heavens and in the Earth! Have you any proof for what you say? Would you ascribe to Allah something about which you have no knowledge?

  - Muhammad Farooq-i-Azam Malik

They¹ say, 'Allah has offspring.'² Glory be to Him! He is the Self-Sufficient. To Him belongs whatever is in the heavens and whatever is on the earth. You have no proof of this! Do you say about Allah what you do not know?

  - Mustafa Khattab

 The Christians, pagans, etc.

 Jesus in Christianity, the angels in pagan Arab mythology, etc.

They say: Allah hath taken (unto Him) a son. Glorified be He! He hath no needs! His is all that is in the heavens and all that is in the earth. Ye have no warrant for this. Tell ye concerning Allah that which ye know not?

  - Marmaduke Pickthall

They say "Allah hath begotten a son!" Glory be to Him! He is self-sufficient! His are all things in the heavens and on earth! No warrant have ye for this! Say ye about Allah what ye know not?

  - Abdullah Yusuf Ali

Say: "Verily, they who attribute their own lying inventions to God will never attain to a happy state!"

  - Mohammad Asad

O Prophet, tell them: "Those who ascribe false things to Allah will never prosper."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Indeed, those who fabricate lies against Allah will never succeed.'

  - Mustafa Khattab

Say: Verily those who invent a lie concerning Allah will not succeed.

  - Marmaduke Pickthall

Say: "Those who invent a lie against Allah will never prosper." ¹⁴⁵⁵

  - Abdullah Yusuf Ali

In Quranic language "prosperity" refers both to our every-day life and to the higher life within us,-to the Present and the Future,-health and strength, opportunities and resources, a spirit of contentment, and the power of influencing others. Here there seems to be an extra touch of meaning. A liar not only deprives himself of prosperity in all senses, but his "lie" itself against Allah will not succeed: it will and must be found out.

[A brief] enjoyment in this world - and thereafter unto Us they must return: and then We shall let them taste suffering severe as an outcome of their persistent denial of the truth.

  - Mohammad Asad

Well, they may have a little enjoyment in this world, but eventually they have to return to Us and then We will make them taste the severest punishment for their unbelief.

  - Muhammad Farooq-i-Azam Malik

'It is only' a brief enjoyment in this world, then to Us is their return, then We will make them taste the severe punishment for their disbelief.

  - Mustafa Khattab

This world's portion (will be theirs), then unto Us is their return. Then We make them taste a dreadful doom because they used to disbelieve.

  - Marmaduke Pickthall

A little enjoyment in this world! and then to Us will be their return. Then shall We make them taste the severest Penalty for their blasphemies.

  - Abdullah Yusuf Ali

AND CONVEY unto them the story of Noah - when he said unto his people: "O my people! If my presence [among you] and my announcement of God's messages are repugnant to you⁹⁰ - well, in God have I placed my trust. Decide, then, upon what you are going to do [against me],⁹¹ and [call to your aid] those beings to whom you ascribe a share in God's divinity;⁹² and once you have chosen your course of action, let no hesitation deflect you from it;⁹³ and then carry out against me [whatever you may have decided], and give me no respite!

  - Mohammad Asad

Sc., "because they run counter to the idolatrous beliefs which you have inherited from your ancestors". The story of Noah, briefly mentioned in verses {71-73}, is told at greater length in {11:36-48} (see also {7:59-64}). Here it connects with verse {47} above, and thus with the main theme of this surah: the truth of God's revelation of His will through His prophets, and the suffering which in the life to come is bound to befall those who give the lie to His messages.

Lit., "upon your course of action" (which is the meaning of the term amr in this context).

Lit., "your [God -]partners". For an explanation of this term, see surah {6}, note [15].

This is a free rendering of the elliptic phrase, "and let not your course of action (amrukum) be an uncertainty to you".

Quote to them the story of Nuh (Noah) when he said to his people: "O my people! If it offends you that I should live among you and preach to you the revelations of Allah, then you should know that I have put my trust in Allah. Go ahead and muster all your shoraka' (deities you worship) and come up with your united decision. Plan it well so that you may not have any doubt about its being foolproof. Then execute it against me and give me no respite.

  - Muhammad Farooq-i-Azam Malik

Relate to them 'O Prophet' the story of Noah when he said to his people, 'O my People! If my presence and my reminders to you of Allah's signs are unbearable to you, then 'know that' I have put my trust in Allah. So devise a plot along with your associate-gods- and you do not have to be secretive about your plot- then carry it out against me without delay!

  - Mustafa Khattab

Recite unto them the story of Noah, when he told his people: O my people! If my sojourn (here) and my reminding you by Allah's revelations are an offence unto you, in Allah have I put my trust, so decide upon your course of action, you and your partners. Let not your course of action be in doubt, for you. Then have at me, give me no respite.

  - Marmaduke Pickthall

Relate to them the story of Noah. Behold! he said to his People: "O my People! if it be hard on your (mind) that I should stay (with you) and commemorate the Signs of Allah yet I put my trust in Allah. Get ye then an agreement about your plan and among your Partners so your plan be not to you dark and dubious. Then pass your sentence on me and give me no respite. ^{1456 1457}

  - Abdullah Yusuf Ali

The reference to Noah's story here is only incidental, to illustrate a special point. The fuller story will be found in xi. 25-48, and in many other passages, e.g., vii. 59-64, xxiii 23-32, xxvi, 105-122, and xxxvii, 75-82. At each place there is a special point in the context. The special point here is that Noah's very life and preaching among his wicked people was a cause of offence to them. But he feared nothing, trusted in Allah, delivered his message, and was saved from the Flood.

Firm in his sense of Truth from Allah. Noah plainly told his people to condemn him to death if they liked, openly and in concert, so that he should at least know who would listen to his Message and who would not. He wanted them to be frank and direct, for he feared nothing.

But if you turn away [from the message which I bear, remember that] I have asked no reward whatever of you: my reward rests with none but God, for I have been bidden to be among those who have surrendered themselves unto Him."

  - Mohammad Asad

If you have turned away from my message, I did not lose any thing, for I did not ask any reward from you for my services: my reward is only with Allah, I have been commanded to become a Muslim."

  - Muhammad Farooq-i-Azam Malik

And if you turn away, 'remember' I have never demanded a reward from you 'for delivering the message'. My reward is only from Allah. And I have been commanded to be one of those who submit 'to Allah'.'

  - Mustafa Khattab

But if ye are averse I have asked of you no wage. My wage is the concern of Allah only, and I am commanded to be of those who surrender (unto Him).

  - Marmaduke Pickthall

"But if ye turn back (consider): no reward have I asked of you: my reward is only due from Allah and I have been commanded to be of those who submit to Allah's Will (in Islam)." ¹⁴⁵⁸

  - Abdullah Yusuf Ali

The Prophet of Allah preaches for the good of his people. But he claims no reward from them, but on the contrary is reviled, persecuted, banished, and often slain.

And yet they gave him the lie! And so We saved him and all who stood by him, in the ark, and made them inherit [the earth],⁹⁴ the while We caused those who gave the lie to Our messages to drown:⁹⁵ behold, then, what happened in the end to those people who had been warned [in vain]!

  - Mohammad Asad

I.e., "made them outlive [the others]" (Zamakhshari). As regards the allegorical rendering of khala'if (sing. khalif or khalifah) adopted by me, see surah {2}, note [22].

See surah {7}, note [47].

But they disbelieved him. As a result, We saved him and those of them who were with him in the Ark and We made them successors in the Earth and drowned those who rejected Our revelations. You see what was the end of those who were warned but did not believe!

  - Muhammad Farooq-i-Azam Malik

But they still rejected him, so We saved him and those with him in the Ark and made them successors, and drowned those who rejected Our signs. See then what was the end of those who had been warned!

  - Mustafa Khattab

But they denied him, so We saved him and those with him in the ship, and made them viceroys (in the earth), while We drowned those who denied Our revelations. See then the nature of the consequence for those who had been warned.

  - Marmaduke Pickthall

They rejected him but We delivered him and those with him in the Ark and We made them inherit (the earth) while We overwhelmed in the Flood those who rejected Our Signs. Then see what was the end of those who were warned (but heeded not)! ¹⁴⁵⁹

  - Abdullah Yusuf Ali

Cf. vii. 64.

AND THEN, after him, We sent forth [other] apostles - each one unto his own people⁹⁶ - and they brought them all evidence of the truth; but they would not believe in anything to which they had once given the lie:⁹⁷ thus it is that We seal the hearts of such as [are wont to] transgress the bounds of what is right.⁹⁸

  - Mohammad Asad

Lit., "We sent apostles to their [own] people" - an allusion to the fact that each of the apostles before Muhammad was sent to one particular people or community, and that the Arabian Prophet was the first and the last to bring a universal message addressed to all mankind.

Cf. 7:101 and the corresponding note [82].

See surah {2}, note [7].

Then after him We sent Rasools to their descendants. They came to them with clear signs but they would not believe what they had rejected before. Thus, do We set seals upon the hearts of those who (intentionally) exceed the limits.

  - Muhammad Farooq-i-Azam Malik

Then after him We sent 'other' messengers to their 'own' people and they came to them with clear proofs. But they would not believe in what they had rejected before. This is how We seal the hearts of the transgressors.

  - Mustafa Khattab

Then, after him, We sent messengers unto their folk, and they brought them clear proofs. But they were not ready to believe in that which they before denied. Thus print We on the hearts of the transgressors.

  - Marmaduke Pickthall

Then after him We sent (many) apostles to their Peoples: they brought them Clear Signs but they would not believe what they had already rejected beforehand. Thus do We seal the hearts of the transgressors. ¹⁴⁶⁰

  - Abdullah Yusuf Ali

I understand the meaning to be that there is a sort of spiritual an influence descending from generation to generation, among the Unbelievers as among the men of Faith. In history we find the same problems in many ages,-denial of Allah's grace, defiance of Allah's law, rejection of Allah's Message. These influences cause the hearts of the contumacious to be sealed and impervious to the Truth. Cf. ii. 7 and notes. What they do is to prejudge the issues even before the Prophet explains them.

And after those [earlier prophets] We sent Moses and Aaron with Our messages unto Pharaoh and his great ones: but they gloried in their arrogance, for they were people lost in sin.

  - Mohammad Asad

Then later on We sent Musa (Moses) and Haroon (Aaron) to Fir'on (Pharaoh) and his chiefs with Our signs. But they showed arrogance, for they were a guilty nation.

  - Muhammad Farooq-i-Azam Malik

Then after these 'messengers' We sent Moses and Aaron to Pharaoh and his chiefs with Our signs. But they behaved arrogantly and were a wicked people.

  - Mustafa Khattab

Then, after them, We sent Moses and Aaron unto Pharaoh and his chiefs with Our revelations, but they were arrogant and were a guilty folk.

  - Marmaduke Pickthall

Then after them sent We Moses and Aaron to Pharaoh and his chiefs with Our Signs. But they were arrogant: they were a people in sin. ¹⁴⁶¹

  - Abdullah Yusuf Ali

The story of Moses, Aaron, and Pharaoh is fully told in vii. 103-137, and there are references to it in many places in the Qur-an. The incidental reference here is to illustrate a special point, viz., that the wicked are arrogant and bound up in their sin, and prefer deception to Truth: they do not hesitate to charge the men of Allah, who work unselfishly for them, with mean motives, such as would actuate them in similar circumstances!