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Surah 10. Yunus

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10:86
وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَـٰفِرِينَ Wanajjin a bira h matika mina alqawmi alk a fireen a
and save us, by Thy grace, from people who deny the truth!"
  - Mohammad Asad
and deliver us through Your mercy, from the nation of unbelievers."
  - Muhammad Farooq-i-Azam Malik
and deliver us by Your mercy from the disbelieving people.'
  - Mustafa Khattab
And, of Thy mercy, save us from the folk that disbelieve.
  - Marmaduke Pickthall
"And deliver us by Thy Mercy from those who reject (Thee)."
  - Abdullah Yusuf Ali

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10:87
وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَٱجْعَلُوا۟ بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ Waaw h ayn a il a moos a waakheehi an tabawwa a liqawmikum a bimi s ra buyootan wa i jAAaloo buyootakum qiblatan waaqeemoo a l ss al a ta wabashshiri almumineen a
And [thus] did We inspire Moses and his brother: "Set aside for your people some houses in the city, and [tell them], 'Turn your houses into places of worship,107 and be constant in prayer!' And give thou [O Moses] the glad tiding [of God's succour] to all believers."
  - Mohammad Asad

Lit., "a direction of prayer" (qiblah) - a metaphor meant to impress upon the children of Israel that their only salvation lay in God-consciousness and unceasing devotion to Him. The primary meaning of misr - usually rendered as "Egypt" - is "city" or "metropolis".

We revealed Our will to Musa and his brother, saying: "Take your people to dwell in Egypt, and make your houses as your Qiblah (places of worship) and establish Salah and give good news to the believers!"
  - Muhammad Farooq-i-Azam Malik
We revealed to Moses and his brother, 'Appoint houses for your people in Egypt. Turn these houses into places of worship, establish prayer, and give good news to the believers!'
  - Mustafa Khattab
And We inspired Moses and his brother, (saying): Appoint houses for your people in Egypt and make your houses oratories, and establish worship. And give good news to the believers.
  - Marmaduke Pickthall
We inspired Moses and his brother with this message: "Provide dwellings for your People in Egypt make your dwellings into places of worship and establish regular prayers: and give Glad Tidings to those who believe!" 1468
  - Abdullah Yusuf Ali

This instruction, we may suppose, was given when the sorcerers were brought to faith, and some of the Egyptians believed. Moses was for a little while to remain in Egypt, so that his Message should have time to work, before the Israelites were led out of Egypt. They were to make their houses into places of prayer (Qibla), as Pharaoh would not probably allow them to set up public places of prayer, and they were now to be only sojourners in Egypt. These were the glad tidings (the Gospel) of Islam, which was preached under Noah, Abraham, Moses, and Jesus, and completed under Muhammad.

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10:88
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَأَهُۥ زِينَةً وَأَمْوَٰلًا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا رَبَّنَا لِيُضِلُّوا۟ عَن سَبِيلِكَ ۖ رَبَّنَا ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ وَٱشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا۟ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ Waq a la moos a rabban a innaka a tayta firAAawna wamalaahu zeenatan waamw a lan fee al h ay a ti a l dduny a rabban a liyu d illoo AAan sabeelika rabban a i t mis AAal a amw a lihim wa o shdud AAal a quloobihim fal a yuminoo h att a yarawoo alAAa tha ba alaleem a
And Moses prayed: "O our Sustainer! Verily, splendour and riches hast Thou vouchsafed, in the life of this world, unto Pharaoh and his great ones - with the result, O our Sustainer, that they are leading [others] astray from Thy path!108 O our Sustainer! Wipe out their riches, and harden their hearts, so that they may not attain to faith ere they see the grievous suffering [that awaits them]!"
  - Mohammad Asad

According to most of the classical commentators, the particle li prefixed to the verb yudillu ("they are leading astray") represents in this context the so-called lam al-'aqibah ("the [letter] lam denoting a consequence") and does not, as in many other instances, express a purpose or an intent ("in order that" or "to the end that"). My rendering of this li as "with the result that" is meant to bring out Moses' moral indignation at the perversity of Pharaoh and his great ones who, instead of being grateful to God for His bounty, are using their power to corrupt their own people.

Musa prayed: "Our Rabb! You have indeed bestowed on Fir'on and his chiefs splendor and wealth in this worldly life. Our Rabb, have you done this so that they may mislead people from Your way? Our Rabb, destroy their wealth and harden their hearts, so that they may not believe until they see the painful punishment."
  - Muhammad Farooq-i-Azam Malik
Moses prayed, 'Our Lord! You have granted Pharaoh and his chiefs luxuries and riches in this worldly life, 'which they abused' to lead people astray from Your Way! Our Lord, destroy their riches and harden their hearts so that they will not believe until they see the painful punishment.'
  - Mustafa Khattab
And Moses said: Our Lord! Lo! Thou hast given Pharaoh and his chiefs splendor and riches in the life of the world, Our Lord! that they may lead men astray from Thy way. Our Lord! Destroy their riches and harden their hearts so that they believe not till they see the painful doom.
  - Marmaduke Pickthall
Moses prayed: "Our Lord! Thou hast indeed bestowed on Pharaoh and his Chiefs splendor and wealth in the life of the Present and so our Lord they mislead (men) from Thy Path. Deface our Lord the features of their wealth and send hardness to their hearts so they will not believe until they see the grievous Penalty." 1469 1470
  - Abdullah Yusuf Ali

Moses's prayer, in which Aaron joined, for he was always with him, may be paraphrased thus: "O Allah! we understand that the glitter and the wealth of the Egyptians are not to be envied. They are but the ephemeral goods of this life. They are a disadvantage, in that in their pride of possessions the Egyptians mislead themselves and others. Let their pride be their undoing! Turn their wealth into bitterness and their hearts into hardness, for they reject Thee, and they will not believe until they actually see the Punishment of their sins!"

A terrible curse! Let their wealth and splendour become so defaced in their features, that instead of being objects of desire, they become objects of loathing! The heart is the seat of affections and joy: let it be so hardened by their unbelief that it becomes the seat of hatred and grief! It is when they see the Penalty that they will believe!

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10:89
قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَٱسْتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعْلَمُونَ Q a la qad ojeebat daAAwatukum a fa i staqeem a wal a tattabiAA a nni sabeela alla th eena l a yaAAlamoon a
[God] answered: "Accepted is this your prayer!109 Continue, then, both of you, steadfastly on the right way, and follow not the path of those who have no knowledge [of right and wrong]."
  - Mohammad Asad

Lit., "the prayer of you two", i.e., Moses and Aaron, both of whom are addressed in the next sentence as well.

Allah replied: "Your prayer shall be answered! So remain steadfast and do not follow the path of those who have no knowledge."
  - Muhammad Farooq-i-Azam Malik
Allah responded 'to Moses and Aaron',1 'Your prayer is answered! So be steadfast and do not follow the way of those who do not know.'
  - Mustafa Khattab

 Moses prayed while Aaron said, “Amen.” So it is as if both of them prayed.

He said: Your prayer is heard. Do ye twain keep to the straight path, and follow not the road of those who have no knowledge.
  - Marmaduke Pickthall
Allah said: "Accepted is your prayer (O Moses and Aaron)! So stand ye straight and follow not the path of those who know not." 1471
  - Abdullah Yusuf Ali

Be not dazzled by their splendour, but stand out straight for Truth, for that is your salvation! Addressed in form to Moses and Aaron, in substance it is addressed to the Israelites,

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10:90
وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًا وَعَدْوًا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ Waj a wazn a bibanee isr a eela alba h ra faatbaAAahum firAAawnu wajunooduhu baghyan waAAadwan h att a i tha adrakahu algharaqu q a la a mantu annahu l a il a ha ill a alla th ee a manat bihi banoo isr a eela waan a mina almuslimeen a
And We brought the children of Israel across the sea; and thereupon Pharaoh and his hosts pursued them with vehement insolence and tyranny, until [they were overwhelmed by the waters of the sea. And] when he was about to drown, [Pharaoh] exclaimed:110 "I have come to believe that there is no deity save Him in whom the children of Israel believe, and I am of those who surrender themselves unto Him!"
  - Mohammad Asad

Lit., "until, when drowning overtook him, he said". For the full story of Moses and Pharaoh, the latter's tyrannical oppression of the Israelites and their ultimate deliverance, see Exodus i-xiv, and especially (with reference to the above Qur'an-verse), ch. xiv, which narrates in great detail the miraculous escape of the Israelites and the doom of Pharaoh and his forces. It should always be remembered that all Qur'anic references to historical or legendary events - whether described in the Bible or in the oral tradition of pre-Islamic Arabia - are invariably meant to elucidate a particular lesson in ethics and not to narrate a story as such: and this explains the fragmentary character of these references and allusions.

We led the Children of Israel across the sea. Fir'on and his hosts pursued them with wickedness and oppression, until when drowning, he cried out: "I believe that there is no god but Him in Whom the Children of Israel believe and I have become one of the Muslims."
  - Muhammad Farooq-i-Azam Malik
We brought the Children of Israel across the sea. Then Pharaoh and his soldiers pursued them unjustly and oppressively. But as Pharaoh was drowning, he cried out, 'I believe that there is no god except that in whom the Children of Israel believe, and I am 'now' one of those who submit.'
  - Mustafa Khattab
And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no God save Him in whom the Children of Israel believe, and I am of those who surrender (unto Him).
  - Marmaduke Pickthall
We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length when overwhelmed with the flood he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)." 1472 1473
  - Abdullah Yusuf Ali

Notice the swiftness of the action in the narrative. The execution of poetic justice could not have been described in fewer words.

That is, in the One True God. This was death-bed repentance, and even so it was forced by the terror of the catastrophe. So it was not accepted (cf. iv. 18) in its entirety. Only the body was saved from the sea, and presumably, according to Egyptian custom, it was embalmed and the mummy was given due rites of the dead. But the story commemorated forever Allah's working, in mercy for His people, and in just punishment of oppressors.

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10:91
ءَآلْـَٔـٰنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ A l a na waqad AAa s ayta qablu wakunta mina almufsideen a
[But God said:] "Now?111 - when ever before this thou hast been rebelling [against Us], and hast been among those who spread corruption?
  - Mohammad Asad

I.e., "Dost thou repent now, when it is too late?" Cf. 4:18 - "repentance shall not be accepted from those who do evil deeds until their dying hour, and then say, 'Behold, I now repent'."

In response it was said to him: "Now you believe! But a little while before you were disobedient and one of the mischief-makers!
  - Muhammad Farooq-i-Azam Malik
'He was told,' 'Now 'you believe'? But you always disobeyed and were one of the corruptors.
  - Mustafa Khattab
What! Now! When hitherto thou hast rebelled and been of the wrong-doers?
  - Marmaduke Pickthall
(It was said to him): "Ah now! but a little while before wast thou in rebellion! and thou didst mischief (and violence)!
  - Abdullah Yusuf Ali

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10:92
فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً ۚ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ عَنْ ءَايَـٰتِنَا لَغَـٰفِلُونَ Fa a lyawma nunajjeeka bibadanika litakoona liman khalfaka a yatan wainna katheeran mina a l nn a si AAan a y a tin a lagh a filoon a
[Nay,] but today We shall save only thy body,112 so that thou mayest be a [warning] sign unto those who will come after thee: for, behold, a good many people are heedless of Our messages!"
  - Mohammad Asad

Lit., "We shall save thee in thy body": probably an allusion to the ancient Egyptian custom of embalming the bodies of their kings and nobles and thus preserving them for posterity. Some Egyptologists assume that the "evil Pharaoh" of the Qur'an and the Bible was Ramses II (about 1324-1258 B.C.), while others identify him with his unlucky predecessor, Tut-ankh-amen, or even with Thotmes (or Thutmosis) III, who lived in the 15th century B.C. However, all these "identifications" are purely speculative and have no definitive historical value. In this connection it should be remembered that the designation "Pharaoh" (fir'awn in Arabic) is not a proper name but a title borne by all the kings of ancient Egypt.

We shall save your body this day, so that you may become a sign for the succeeding generations, indeed many among mankind are heedless of Our signs!"
  - Muhammad Farooq-i-Azam Malik
Today We will preserve your corpse so that you may become an example1 for those who come after you. And surely most people are heedless of Our examples!'
  - Mustafa Khattab

 lit., sign.

But this day We save thee in thy body that thou mayest be a portent for those after thee. Lo! most of mankind are heedless of Our portents.
  - Marmaduke Pickthall
"This day shall We save thee in thy body that thou mayest be a Sign to those who come after thee! But verily many among mankind are heedless of Our Signs!"
  - Abdullah Yusuf Ali

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10:93
وَلَقَدْ بَوَّأْنَا بَنِىٓ إِسْرَٰٓءِيلَ مُبَوَّأَ صِدْقٍ وَرَزَقْنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ فَمَا ٱخْتَلَفُوا۟ حَتَّىٰ جَآءَهُمُ ٱلْعِلْمُ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ Walaqad bawwan a banee isr a eela mubawwaa s idqin warazaqn a hum mina a l tt ayyib a ti fam a ikhtalafoo h att a j a ahumu alAAilmu inna rabbaka yaq d ee baynahum yawma alqiy a mati feem a k a noo feehi yakhtalifoon a
And [thereafter], indeed, We assigned unto the children of Israel a most goodly abode,113 and provided for them sustenance out of the good things of life. And it was not until knowledge [of God's revelation] was vouchsafed to them that they began to hold divergent views: [but,] verily, thy Sustainer will judge between them on Resurrection Day regarding all on which they were wont to differ.114
  - Mohammad Asad

Lit., "We settled the children of Israel in an abode of excellence" - which latter term according to almost all commentators, conveys the meaning of sidq in this context.

Commenting on this verse, Razi says: "The people of Moses remained of one religious persuasion ('ala millah wahidah) and of one opinion, without any disagreement, until they began to study the Torah: whereupon they became aware of the [various] problems and obligations involved, and disagreements [regarding their interpretation] arose among them. And so God makes it clear [in the above Qur'an-verse] that this kind of disagreement is inevitable (la-budd) and will always occur in the life of this world." Razi's penetrating psychological comment is in tune with the oft-repeated Qur'anic statement that proneness to intellectual dissension is a permanent characteristic of human nature (see the last sentences of 2:213 and {253}, respectively, as well as the corresponding notes; also 23:53 and note [30]).

We settled the Children of Israel in a respectable dwelling place and provided them with the good things of life. They did not cause dissension until after knowledge had come to them. Surely your Rabb will judge between them in those matters in which they caused dissension on the Day of Resurrection.
  - Muhammad Farooq-i-Azam Malik
Indeed, We settled the Children of Israel in a blessed land,1 and granted them good, lawful provisions. They did not differ until knowledge came to them.2 Surely your Lord will judge between them on the Day of Judgment regarding their differences.
  - Mustafa Khattab

 In Egypt, Jerusalem, and other places.

 They did not split into believers and disbelievers until they received the knowledge given to their prophets.

And We verify did allot unto the Children of Israel a fixed abode, and did provide them with good things; and they differed not until knowledge came unto them. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
  - Marmaduke Pickthall
We settled the Children of Israel in a beautiful dwelling-place and provided for them sustenance of the best: it was after knowledge had been granted to them that they fell into schisms. Verily Allah will judge between them as to the schisms amongst them on the Day of Judgment. 1474
  - Abdullah Yusuf Ali

After many wanderings the Israelites were settled in the land of Canaan, described as "a land flowing with milk and honey" (Exod. iii. 8). They had a prosperous land; and they were supplied with spiritual sustenance by men sent to deliver Allah's Message. They should have known better than to fall into disputes and schisms, but they did so. This was all the more inexcusable considering what bounties they had received from Allah. The schisms arose from selfish arrogance, and Allah will judge between them on the Day of Judgment.

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10:94
فَإِن كُنتَ فِى شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَـٰبَ مِن قَبْلِكَ ۚ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ Fain kunta fee shakkin mimm a anzalnn a ilayka fa i sali alla th eena yaqraoona alkit a ba min qablika laqad j a aka al h aqqu min rabbika fal a takoonanna mina almumtareen a
AND SO, [O man,] if thou art in doubt about [the truth of] what We have [now] bestowed upon thee from on high,115 ask those who read the divine writ [revealed] before thy time:116 [and thou wilt find that,] surely, the truth has now come unto thee from thy Sustainer. Be not, then, among the doubters -
  - Mohammad Asad

Some of the commentators assume that verses {94} and {95} are addressed to the Prophet Muhammad - an assumption which is highly implausible in view of the admonition (in verse {95}), "Be not among those who are bent on giving the lie to God's messages": for it is obvious that God's chosen Prophet was never in danger of falling into such a sin. Consequently, Razi interprets these two verses as being addressed to man in general, and explains the reference to "what We have bestowed upon thee from on high" in the sense given in my rendering. This interpretation makes it clear, moreover, that the above passage is closely connected with verses {57-58}, which speak of the guidance vouchsafed to mankind through the ultimate divine writ, the Qur'an.

I.e. the Jews and the Christians. The "reading" is here a metonym for belief, namely, in the Bible, which - notwithstanding the fact that its text has been corrupted in the course of time - still contains clear references to the advent of the Prophet Muhammad and thus, by implication, to the truth of the divine message revealed through him. In its wider sense, the above verse alludes to the unbroken continuity of man's religious experience and to the fact, frequently stressed in the Qur'an, that every one of God's apostles preached one and the same basic truth. (See in this connection the second paragraph of 5:48 and the corresponding notes [66] and [67].)

If you are in doubt regarding what We have revealed to you, ask those who have been reading the Book before you. In fact, the truth has indeed come to you from your Rabb: therefore, do not be of those who doubt,
  - Muhammad Farooq-i-Azam Malik
If you 'O Prophet' are in doubt about 'these stories' that We have revealed to you, then ask those who read the Scripture before you. The truth has certainly come to you from your Lord, so do not be one of those who doubt,
  - Mustafa Khattab
And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.
  - Marmaduke Pickthall
If thou wert in doubt as to what We have revealed unto thee then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in nowise of those in doubt. 1475 1476
  - Abdullah Yusuf Ali

Allah's Truth is all one, and even in different forms men sincere in Religion recognise the oneness. So sincere Jews like 'Abdullah ibn Salam, and sincere Christians like Waraqa or the Nestorian monk Bahira, were ready to recognise the mission of Muhammad Al-Mustafa. "The Book" in this connection is Revelation generally, including pre-Islamic revelations.

Cf. iii. 60 and n. 399.

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10:95
وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلْخَـٰسِرِينَ Wal a takoonanna mina alla th eena ka thth aboo bi a y a ti All a hi fatakoona mina alkh a sireen a
and neither be among those who are bent on giving the lie to God's messages, lest thou find thyself among the lost.
  - Mohammad Asad
and do not join those who deny the revelations of Allah; otherwise you will become one of the losers.
  - Muhammad Farooq-i-Azam Malik
and do not be one of those who deny Allah's signs or you will be one of the losers.1
  - Mustafa Khattab

 When these verses were revealed, the Prophet (ﷺ) responded, “I am not in doubt and I will not ask ˹anyone˺.”

And be not thou of those who deny the revelations of Allah, for then wert thou of the losers.
  - Marmaduke Pickthall
Nor be of those who reject the Signs of Allah or thou shalt be of those who perish.
  - Abdullah Yusuf Ali

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10:96
إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ Inna alla th eena h aqqat AAalayhim kalimatu rabbika l a yuminoon a
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.

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10:97
وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ Walaw j a athum kullu a yatin h att a yarawoo alAAa tha ba alaleem a
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

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10:98
فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَـٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَـٰهُمْ إِلَىٰ حِينٍ Falawl a k a nat qaryatun a manat fanafaAAah a eem a nuh a ill a qawma yoonusa lamm a a manoo kashafn a AAanhum AAa tha ba alkhizyi fee al h ay a ti a l dduny a wamattaAAn a hum il a h een in
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.

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10:99
وَلَوْ شَآءَ رَبُّكَ لَـَٔامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ Walaw sh a a rabbuka la a mana man fee alar d i kulluhum jameeAAan afaanta tukrihu a l nn a sa h att a yakoonoo mumineen a
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.

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10:100
وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يَعْقِلُونَ Wam a k a na linafsin an tumina ill a bii th ni All a hi wayajAAalu a l rrijsa AAal a alla th eena l a yaAAqiloon a
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.

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10:101
قُلِ ٱنظُرُوا۟ مَاذَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَا تُغْنِى ٱلْـَٔايَـٰتُ وَٱلنُّذُرُ عَن قَوْمٍ لَّا يُؤْمِنُونَ Quli on th uroo m atha fee a l ssam a w a ti wa a lar d i wam a tughnee al a y a tu wa al nnu th uru AAan qawmin l a yuminoon a
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.

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10:102
فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِهِمْ ۚ قُلْ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ Fahal yanta th iroona ill a mithla ayy a mi alla th eena khalaw min qablihim qul fa i nta th iroo innee maAAakum mina almunta th ireen a
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.

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10:103
ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ Thumma nunajjee rusulan a wa a lla th eena a manoo ka tha lika h aqqan AAalayn a nunjee almumineen a
[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

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10:104
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى شَكٍّ مِّن دِينِى فَلَآ أَعْبُدُ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ وَلَـٰكِنْ أَعْبُدُ ٱللَّهَ ٱلَّذِى يَتَوَفَّىٰكُمْ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُؤْمِنِينَ Qul y a ayyuh a a l nn a su in kuntum fee shakkin min deenee fal a aAAbudu alla th eena taAAbudoona min dooni All a hi wal a kin aAAbudu All a ha alla th ee yatawaff a kum waomirtu an akoona mina almumineen a
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.

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10:105
وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ Waan aqim wajhaka li l ddeeni h aneefan wal a takoonanna mina almushrikeen a
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

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