Surah 10. Yunus

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Verses [Section]: 1-10[1], 11-20 [2], 21-30 [3], 31-40 [4], 41-53 [5], 54-60 [6], 61-70 [7], 71-82 [8], 83-92 [9], 93-103 [10], 104-109 [11]

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Quran Text of Verse 61-70وَ مَاAnd notتَكُوْنُyou areفِیْ[in]شَاْنٍany situationوَّ مَاand notتَتْلُوْاyou reciteمِنْهُof itمِنْfromقُرْاٰنٍ(the) Quranوَّ لَاand notتَعْمَلُوْنَyou doمِنْanyعَمَلٍdeedاِلَّاexceptكُنَّاWe areعَلَیْكُمْover youشُهُوْدًاwitnessesاِذْwhenتُفِیْضُوْنَyou are engagedفِیْهِ ؕin itوَ مَاAnd notیَعْزُبُescapesعَنْfromرَّبِّكَyour Lordمِنْofمِّثْقَالِ(the) weightذَرَّةٍ(of) an atomفِیinالْاَرْضِthe earthوَ لَاand notفِیinالسَّمَآءِthe heavensوَ لَاۤand notاَصْغَرَsmallerمِنْthanذٰلِكَthatوَ لَاۤand notاَكْبَرَgreaterاِلَّاbutفِیْ(is) inكِتٰبٍa Recordمُّبِیْنٍ clear 10. Yunus Page 216اَلَاۤNo doubtاِنَّIndeedاَوْلِیَآءَ(the) friendsاللّٰهِ(of) Allahلَا(there will be) noخَوْفٌfearعَلَیْهِمْupon thenوَ لَاand notهُمْtheyیَحْزَنُوْنَۚۖwill grieve الَّذِیْنَThose whoاٰمَنُوْاbelieveوَ كَانُوْاand areیَتَّقُوْنَؕconscious (of Allah) لَهُمُFor themالْبُشْرٰی(are) the glad tidingsفِیinالْحَیٰوةِthe lifeالدُّنْیَا(of) the worldوَ فِیand inالْاٰخِرَةِ ؕthe HereafterلَاNoتَبْدِیْلَchangeلِكَلِمٰتِ(is there) in the Wordsاللّٰهِ ؕ(of) AllahذٰلِكَThatهُوَisالْفَوْزُthe successالْعَظِیْمُؕthe great وَ لَاAnd (let) notیَحْزُنْكَgrieve youقَوْلُهُمْ ۘtheir speechاِنَّIndeedالْعِزَّةَthe honorلِلّٰهِ(belongs) to Allahجَمِیْعًا ؕallهُوَHeالسَّمِیْعُ(is) the All-Hearerالْعَلِیْمُ the All-Knower اَلَاۤNo doubtاِنَّIndeedلِلّٰهِto Allah (belongs)مَنْwhoeverفِی(is) inالسَّمٰوٰتِthe heavensوَ مَنْand whoeverفِی(is) inالْاَرْضِ ؕthe earthوَ مَاAnd notیَتَّبِعُfollowالَّذِیْنَthose whoیَدْعُوْنَinvokeمِنْother than Allahدُوْنِother than Allahاللّٰهِother than Allahشُرَكَآءَ ؕpartnersاِنْNotیَّتَّبِعُوْنَthey followاِلَّاbutالظَّنَّthe assumptionوَ اِنْand notهُمْtheyاِلَّاbutیَخْرُصُوْنَ guess هُوَHeالَّذِیْ(is) the One Whoجَعَلَmadeلَكُمُfor youالَّیْلَthe nightلِتَسْكُنُوْاthat you may restفِیْهِin itوَ النَّهَارَand the dayمُبْصِرًا ؕgiving visibilityاِنَّIndeedفِیْinذٰلِكَthatلَاٰیٰتٍsurely (are) Signsلِّقَوْمٍfor a peopleیَّسْمَعُوْنَ (who) listen قَالُواThey sayاتَّخَذَAllah has takenاللّٰهُAllah has takenوَلَدًاa sonسُبْحٰنَهٗ ؕGlory be to HimهُوَHeالْغَنِیُّ ؕ(is) the Self-sufficientلَهٗTo Him (belongs)مَاwhateverفِی(is) inالسَّمٰوٰتِthe heavensوَ مَاand whateverفِی(is) inالْاَرْضِ ؕthe earthاِنْNotعِنْدَكُمْyou haveمِّنْanyسُلْطٰنٍۭauthorityبِهٰذَا ؕfor thisاَتَقُوْلُوْنَDo you sayعَلَیaboutاللّٰهِAllahمَاwhatلَاnotتَعْلَمُوْنَ you know قُلْSayاِنَّIndeedالَّذِیْنَthose whoیَفْتَرُوْنَinventعَلَیagainstاللّٰهِAllahالْكَذِبَthe lieلَاthey will not succeedیُفْلِحُوْنَؕthey will not succeed مَتَاعٌAn enjoymentفِیinالدُّنْیَاthe worldثُمَّthenاِلَیْنَاto Usمَرْجِعُهُمْ(is) their returnثُمَّthenنُذِیْقُهُمُWe will make them tasteالْعَذَابَthe punishmentالشَّدِیْدَthe severeبِمَاbecauseكَانُوْاthey used toیَكْفُرُوْنَ۠disbelieve

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Translation of Verse 61-70

61. And (O Prophet!) In whatever condition you may be, and whatever part you may be reciting from the Qur’an, and whatever work you people may be doing, we are a witness to all when you are engaged therein. And the smallest thing in the earth and in the heaven is not hidden from your Lord, nor what is less than that or greater than that, but it is (written) in a clear Book⁹⁴.

62. Verily, for the friends⁹⁵ of Allah there will be no fear, nor will they grieve.⁹⁶

63. Those who believe, and fear Allah.

64. For them are glad tidings in the life of this world and in the Hereafter. There is no change for the words of Allah⁹⁷ that is the greatest-achievement.

65. And let not their speech grieve you⁹⁸(O Prophet!) Verily ⁹⁹honour belongs wholly to Allah. He hears all, knows all.

66. Lo! Verily whoever is in the heavens and whoever is in the earth belongs to Allah¹⁰⁰. And those, who call the Imagined partners other than Allah, do not follow anything but follow merely a conjecture¹⁰¹, and indulge in nothing but guessing¹⁰².

67. It is He who has created for you night so that you may find comfort therein, and the day illumined. In this are signs for the people who listen¹⁰³.

68. They say: Allah has taken (for Himself) a Son¹⁰⁴. Immaculate is He! He is Needless! His is all that is in the heaven and that is in the earth. Have you any authority for this? Do you say concerning Allah what you do not know ?¹⁰⁵

69. Say: Verily those who invent a lie concerning Allah will not succeed.¹⁰⁶

70. For them is this world’s pleasures only, then they have to return to Us,¹⁰⁷ then We shall make them taste very severe punishment because they disbelieved.

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Commentary

94. The Clear Book means that Book of Allah in which all the record of the entire universe is written in detail. Allah has caused this record to be written on the basis of His knowledge. This Book in religious terminology is called ‘Lauh-imahfuz’ (The Preserved Tablet) and its reality is known to Allah only. Here the idea is to show that the detail and the minutest information about a thing is known to Him. even the tiniest possible thing equal to an atom’s weight and size is also within the range of His knowledge. When His knowledge is so vast and all-encompassing, then how can He be unaware of the acts and deeds of His slaves’? And when He possesses the record of even the tiniest imaginable thing, then why should there not be a record of the doings of man, who has been granted the caliphate of the earth? Therefore, a man should do well to consider that Allah is watching whatever he is doing and nothing can escape His notice or being noted down in His record. It is this concept and it is this belief which prepares man for following the path of God.

95. In the text the word ‘Auliya’ (Friends) is used, which is the plural of the word ‘wali’(Friend). Who are really meant by the friends of Allah, Qur’an itself has explained it. Accordingly, in the immediately following verse it is stated that they are: ‘Those who believe and fear Allah “that is, those people who, after embracing the true faith, adopt a God-fearing and righteous life. Such people are in reality the friends of Allah. In other words, every true and righteous Muslim is Allah’s friend.

After this explanation and clarification by Qur’an, nobody has any right to interpret it in any other way, but it is a pity that a section of Muslims have totally changed the sense and meaning of this verse. According to them a ‘wali’ or ‘Allah’s friend is that person who has led a life like a ‘sufi’ or in an ascetic way, and their concept about ‘wali’ is that he has power to effect changes in the affairs of the world. Accordingly, in relation to their power to change the working of this world they have graded the ‘aulia’ into various ranks like ‘Ghaus’, ‘Qutub’, and ‘Abdal’ etc., and they have ascribed such super-natural powers to them that have no basis in reality. The thing which has further strengthened this wrong concept is their Pukka and strongly constructed graves or mausoleums. This has resulted in the personality cult gaining ground among a section of the Muslims in the garb of devotion to the saintly and pious men and polytheism creeping in the garb of nazr-o-niyaz’ or offerings to them.

96. Such a thing will occur in the Paradise, where there will be no danger of the future nor any grief of the past.

97. That is: All the promises of Allah are inevitable to be fulfilled. Nobody and nothing can change them.

98. Do not pay heed to the hurtful talk of the opponents.

99. The Arabic word used here is ‘Izzat’ which means power and glory. Besides, it also means honour. Honour belongs wholly to Allah means that power, victory and honour are within Allah’s power and none can prevent Him from bestowing these blessings on anybody He may like, therefore the opponents may strive as much as they wish they will not succeed.

100. it is: All the creatures in the heavens and on the earth, whether jinn or angels, are on the basis of their birth, slaves and created beings of Allah, and when nobody is in a position to be the master or creator, then how can anybody be a partner to Allah?

101. There is no argument in favour of polytheism, and the people following different religions have ascribed partners to Allah on the basis of mere conjecture and guessing.

102. The pundits of the polytheistic religions have given a philosophical colour to their religions in order to prove them to be true faiths, so that the points and facts that cannot be accepted. Healthy minds may be passed on in the form of philosophy to impress and over-awe the intellect. The Hindu philosophy of Vedanta is an example of this, in which it is said that the Creator of the universe in the beginning was alone, then He decided to turn into many, therefore, He created many from his own self:

“The Vedanta says that the Supreme Being was alone, one without a second. He desired to become the many. But as there was nothing beside Himself. He had to create Many out of Himself alone.”

(Outline of Vedanta by R. Krishna Swamy Aiyar, page 71).

What a shameful lie that has been invented concerning God! Similar claims have been made concerning gods and goddesses (devis and devtas) that there are as many gods as there are qualities:

There are as many Devas or Spiritual Entities as there are qualities in the world.” (Ibid p. 131).

At the same time a claim is also made that the existence of the gods is not born out of superstition or merely a theoretical concept, but it is a reality:

“We must mention that these are not mythical entities or mere theoretical conceptions, but are actual facts.” (Ibid p. 139).

The foundation of polytheism and polytheistic religions is based on such imaginary and guess work stories which have been given a philosophical form. These philosophies contradict each other, which is the proof of the fact that their foundation is not based on rightful and true knowledge but on mere imagination and conjecture.

103. That is: For gaining ability to recognizing God, it is not necessary to get entangled into the intricacies of the philosophy. The signs of universe which Qur’an is presenting in support of monotheism is a simple reality and it is a sufficient argument for a person who is ready to listen and understand. It has been possible for man to exist on this earth because the night is dark, quiet and therefore fit for rest. and the day is bright for humans to see things. This is a clear sign of the over lordship of Allah.

104. In the text the word used is ‘walad’ (child). which is used in Arabic both for singular and plural, and for masculine and feminine. The discourse is carried on, refuting the ideas of the polytheists of Makkah, and here also the idea is to contradict their belief that the angels are the daughters of God.

105. Here five things have been stated concerning Allah’s begetting a child. The first is that there is purity and immaculateness for Allah, i.e. to ascribe children to Allah is to consider the Creator and the created equal, and it is obvious that it cannot be in accordance with the status of the Creator. He is above all such lowly relationships. The second point is that He is without any needs. Why would He need to have a son’! A man likes to have a son because he wants to have a helper or he wants an heir after him. But none of this thing can be true in respect of God. The third point is that whatever animate object is there in the skies and on the earth, it all belongs to Allah, that is, all the creatures in the universe are His slaves and His property. Then how can anybody be so elevated as to be His partner in godhood’! The fourth point is that those who believe in God’s having a son, can offer no proof and have no argument in support of their claim. Nothing can be found in the words of Allah that would suggest that Allah has any child or any son, or that He has adopted a son. And fifthly to put forth such a claim is mere manifestation of absolute ignorance. Because to say a thing concerning Allah without first ascertaining its truth by acquiring true knowledge is an act of great folly and shameless audacity.

106. A man must be very cautious in saying anything about God. Ascribing something false to God totally mars a man’s success in the Hereafter.

107. That is: They have to present themselves before Allah on the Day of Judgment.