Surah Yunus 10:1-10 - Quran Translation Commentary

(10:2) Is it strange for the people that We have revealed to a man from among them that,⁵ 'Warn the people and give glad tidings to the believers that they have a sure footing⁶ with their Lord?' (But) the unbelievers said, 'This (person) is surely an obvious magician.'⁷

(10:3) Verily it is your Lord Allah who created the heavens and the earth in six aeons,⁸ then assumed istawa' on the `Arsh.⁹ He disposes the affair.¹⁰ There is no intercessor save after His leave.¹¹ That is Allah, your Lord. Worhip Him then. Will you not receive admonition?

(10:4) Unto Him is your returning, all together. Allah's promise is true. Surely, He begins the creation¹² then repeats it;¹³ so that He might reward those who believed and did good deeds, justly. As for those who disbelieved, theirs is a drink from a boiling fluid¹⁴ and a painful chastisement for that they were rejecting.¹⁵

(10:5) It is He who made the sun a radiant light, and the moon a light (reflected).¹⁶ And He determined its¹⁷ phases so that you might know the number of years and (maintain) account (of time). Allah did not create it except in Truth. He expounds the signs for a people who know.

(10:6) Verily, in the alternation of the night and the day, and in what Allah has created in the heavens and the earth, are signs for a godfearing people.¹⁸

(10:7) Surely, those who do not expect the meeting with Us, and are well pleased with the life of this world, being satisfied with it,¹⁹ and those who are heedless to Our signs –

(10:8) Their refuge is the Fire for what they were earning.²⁰

(10:9) Surely, those who believed and did righteous deeds, their Lord will guide them²¹ for their Faith (to) springs flowing underneath them²² in Gardens of Bliss.

(10:10) Their prayer therein (would be),²³ 'Glory unto You our Lord;'²⁴ their greeting therein, 'Peace,' and their final words, 'All praise to Allah, Lord of the Worlds.'²⁵

Commentary

3. As explained earlier (in surah al Baqarah), the meaning of these letters, known as huruf al muqatta`at, is not definitely known. At this point, several guesses have been made. Ibn `Abbas and Dahhak have said that they are: Alif for AAna@, Lam for AAllah and Ra for AAra@, meaning, together, 'I am the Lord who sees.' Another opinion of Ibn `Abbas says that the letters are part of the word AAl Rahman of which the first three letters AAlif, Lam and Ra appear here, AHa Mim appear (in surah al Ghafir), and ANun (in al Qalam) to make up together Aal Rahman (the Most Merciful) Tabari.

Qurtubi writes that the opinion of Ibn `Abbas to the effect that AAlif, Lam, Ra, are short form of AI am Allah who sees, is seconded by Abu Is haq, as reported by Nuhhas. Sibawayh (the linguist) in fact cited an example from Arabic poetry:

بالخير خيراتٍ و إن شرّا فا

و لا أريد الشر إلا أنْ تَا

AGood to the do gooders, for, if good, good, but if evil, then evil.

I do not wish evil unless you wish it.

In the above couplet Asharran fa stands for Asharran fa sharran and Ata stands for Atasha'@.

It might also be noted, writes Razi, (seconded by Shawkani) that the letters here at the head of this surah do not constitute a verse by themselves, in contrast to, e.g., ATa Ha which is a complete verse by itself.

4. Or, in simpler words, though linguistically not very accurate, Aa Book full of wisdom in the words of Yusuf Ali, AEach verse is a nugget of wisdom (Au.).

5. It was not only strange to them that Allah should reveal to a man, and reveal what He revealed, condemning their age old religion, but also that He should choose Muhammad as the instrument. They asked, ACould He not find anyone better than an orphan from the house of Abu Talib?" (Zamakhshari, Shawkani).

Majid probes into the mind of the rejectionists, AThe pagans of Arabia, like the pagans elsewhere, had no conception of Prophethood and Revelation at all. They would understand incarnation God becoming man or else explain the fact of Messengership by attributing it to magic and sorcery. In idolatrous communities it is the sorcerers or magicians who are credited with supernatural powers the principal of which is the power of foretelling the future.

Sayyid Qutb considers the antagonists' psyche from a different angle. He writes: AEvery messenger sent by Allah had to face this question: Has a man been made a Messenger?! At the root of the question lies a poor evaluation of the humankind. They cannot believe that this insignificant being can come into contact with God (if they would grant Him existence); that he can be given revelations for the guidance of humankind. If they would allow for guidance to come down, they would suggest that the one chosen ought to be an angel, or some other creation. But man? No.

AThey keep asking: How can a human being, after all a material entity, (composed of chemical elements) achieve contact with the incorporeal or the supra physical Being?

AThis kind of question can only be answered by someone who has understood the two beings: God and man, in the fullest sense: someone who knows all about the hidden potentials of man, including those that can ever be brought out to the light of the day.

AThey forget that man possesses powers and potentials that none but God has the full knowledge of. The fact is, some people possess powers and abilities that not even they themselves are aware of. Only Allah knows who these individuals are, what their possibilities are, what their limitations and extents are, and chooses of them for His Messengership whom He will. Is not He, the One who created every cell, every sinew and every bone in man, knows who can bear the burden of Messengership and who cannot?

ASome of the contemporary Qur'anic commentators seem also to have not paid enough attention to this aspect. They try to accord a new meaning to Revelation. But, knowledge of the material world is one thing, and that of the spiritual another. Each of it has its domain in which it should remain. As regards what is presented as ‘spiritual knowledge,’ most of it is plagued with confusion and doubts both in its intent as well as purposes. Except for what the Qur'an and Sunnah have informed us about the topic, there is no other approach to this knowledge, and to unravel the secret.

AAs for the need to send guidance through revelation, it is quite evident. By nature man has the potential both for good as well as evil. Reason is the faculty which judges between the two. But, (even after it is convinced) the intellect remains in need of a firm anchor to hold fast against doubts, vagaries, whims and fancies. This is where the need for revelation arises.

6. AQadama sidqin is an interesting combination, rich of meaning. The reader will have to integrate several connotations to appreciate its full significance. One possible rendering, on the authority of Ibn `Abbas and Dahhak, is that it means, Atrue rewards.

Mujahid says that the allusion is to Agood deeds. That is, their good deeds are reserved (for rewards) with their Lord. There are other opinions. Ibn Jarir is inclined towards the latter.

Another connotation is, Aprecedence of truth, i.e., Athey remained true (to their faith) all along (in the past). Yet another possible rendering is, Atheir good fortune has precedence in the previous Scriptures, i.e., finds mention therein also (Qurtubi). Another is, AThey shall have precedence over others in entry into Paradise (Alusi).

The word qadama could also be referring Ato the fact that the acts of a person precede him to his Lord .. (and) the word sidq qualifies these acts with sincerity and genuineness (Yusuf Ali). There are a few other connotations that are difficult to render in English.

7. At this point Rashid Rida has commentary that runs into 147 pages in connection with design, purpose and objectives of the Qur'anic revelation to counter in detail the arguments of those who reject the Message and the Messenger, especially the Orientalists.

8. The original text uses the word Ayawm day in Arabic. What days are these? Are they the 24 hour cycle as mentioned in the Bible? No. Ibn `Abbas said that these were six days of the previous world when a day was a thousand years, for, before the creation there was neither day nor night of the kind we are familiar with now (Razi, Alusi).

9. We have avoided all polemics and possibilities of error by translating the phrase as, Athen He assumed istawa' on the `Arsh, following the well known stand of the Ahl al Sunnah, viz., AWe know what `Arsh is. We also know what 'istawa' is. But we do not know its 'how.' Therefore, any question regarding its 'how' is an innovation in religion. Imam Razi therefore, tries to remove a misunderstanding viz., is it in the sense of, AHe rested on the `Arsh? He answers with an emphatic no. (“It cannot in any sense of the word be described as His 'Dwelling place,' : Majid). Razi explains that such a sense would imply that if not for the `Arsh, Allah would fall off, which is an absurdity. It would also imply that there was a time when He was without this support kind of in an unstable situation, which is another absurdity. The apparent meaning, therefore, is categorically ruled out.

He raises another question. We know what an `Arsh is. (Lit. a throne). But the question is, is it the `Arsh of our understanding which is mentioned here? Abu Muslim Asfahani was of the opinion that it is not. For, in Arabic, everything that is above another is its `Arsh. Allah said (16: 68):

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ

AAnd your Lord inspired the bee, 'Take for yourself among the mountains, hives and among the trees, and in that which they construct.'

In the above example the word `Arsh has been used in the sense of construction. Allah said at another place (2: 259):

أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا

AOr, like him who passed by a town which was fallen on its roofs. Here Allah used the word `Arsh in the sense of a roof. Therefore, the meaning of the verse in question could be that after Allah had created the heavens and the earth, He turned His attention to the construction of a roof over them, or some sort of a structure to cover them. Allah said at another place (79: 27, 28):

أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا (27) رَفَعَ سَمْكَهَا فَسَوَّاهَا [النازعات : 27 ، 28]

AOr, are you a more difficult creation or the heaven which He built, raised its height and proportioned it?

The allusion then, according to Abu Muslim Asfahani, is to this raising of the height and proportioning it.

Imam Razi also expresses the possibility that it is the dominion or the assumption of control that is meant by the words, AHe assumed istawa' on the `Arsh. Alusi writes that this is how most of the scholars have accepted as the intended meaning at this point, just as one would say, AThe Sultan sat on the thrown (on such and such a day),” though actually, the Sultan might never have climbed it once. What is meant is, he assumed authority.

Imam Razi also reports that great many commentators believed that by the word `Arsh, the allusion is to the great structure above the heavens with which Qur'an and Sunnah have made us familiar. He also reminds us that trustworthy traditions say that in the beginning there was nothing except for the `Arsh which was on water. Obviously, the meaning of He resting on it in any sense is ruled out, since here, at this point, it says, A’then' He assumed istawa' on the `Arsh. (Note the word ‘then’ in the text). That is, if He did not need to rest on the `Arsh earlier to its creation, He could not have been in its need later.

We might therefore, take the safe line and conclude with the Qur'anic statement which says (3: 7):

وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ [آل عمران : 7]

AAnd no one knows its true meaning save Allah. As for those who are well grounded in knowledge, they say, 'We have believed in it' (Au.).

10. That is, AHe is not only the Creator but also the constant Ruler and continuous Disposer of the affairs (Majid).

11. That is, there was no intercessor in the sense of advisor to suggest to Allah Most High how things ought to be designed, constructed and placed. He made all the decisions by Himself.

Majid points out errors of previous religions: AThis (the idea of intercession) refuses not only the doctrine of the pagans who imagined that their gods were intercessors with the Great God for them but also the Christian dogma of Mediation. The Christian position briefly is this, 'God and man have been estranged. The relation which normally subsists between them has been destroyed and the work of the mediation is to restore it .. There is one mediator between God and man, Himself man, Jesus Christ, who gave Himself a ransom for all' (Ebr. VIII, p. 856).

Rashid Rida attempts at removing the misconceptions concerning intercession held by the common Muslims: First of all, no one can intercede without Allah's leave; as Allah said (in 2: 255),

مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ [البقرة : 255]

AWho is it that can intercede with Him but by His leave?

The revelation has not named anyone who has the right of intercession with Allah. Far from that, Allah has added the condition that He will not allow anyone to intercede with him without His own approval. He said (20: 109),

يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا [طه: 109]

AThe Day when intercession will be of no profit save for him whom the Merciful allows, and approves of his word.

On their part the intercessors too will not intercede except for him whom Allah approves. Allah said (21: 28),

وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى [الأنبياء :28

AThey will not intercede but for him with whom Allah is pleased.

This is following the general principle laid down in the Qur'an that intercession is entirely Allah's prerogative. He said (39: 44),

قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا [الزمر : 44]

ASay, 'All intercessions are for Allah alone.'

Abu Muslim Asfahani points out another meaning. He sees the word Ashafi` in the sense of Aeven as against Aodd (witr), in which case it would mean that until Allah wills there is no Aeven to His Aodd@. He is the only Awitr (odd) unless He will allow. For instance, He is AAl-Hayy (the Living). Now, there was no Ahayy until He created other hayy (living beings), who come into existence by His leave (Razi).

12. In view of the Revelation which does not allow for acceptance of the view held by science that life arose only once, and that all subsequent life, including that of the human beings is replication of that first life, we might point out that while the scientists claim (although without any proof) that the process of creation took place only once, through chance circumstances, they also admit that the process cannot be repeated because the conditions through which the earth was then passing, 3.5 billion years ago, cannot be repeated. And, despite great progress in science, there is also a general agreement among the scientists that creation of life, that is, turning dead matter into a living one, through artificial methods, is just out of the question. At best what they can do is to assemble bits and pieces of DNA from chemical substances and plant them in a bacterium replacing its original DNA. In such experiments, the bacterium continues to generate proteins. But this is not artificial life. Artificial life would be to start with atoms, and construct a DNA chain copying none existing and then build around it a protein coat similar to that of the bacteria, copying, once again, none of the protein coat of a bacterium. Copying is not creation (Au.).

13. There is room for translation of the verb used here both in the present as well as the future tense. Therefore, some translators have chosen to put it as AHe repeats it, while others have preferred, AHe will repeat it.

14. AHamim is that state of liquid in which it has reached its boiling point and begins to evaporate (Qurtubi).

15. Leaving aside other conclusions that are drawn from this verse, we might lift Ka`bi's quote from Razi's commentary. Ka`bi pointed out the difference between the words that have been chosen here for mentioning rewards for some, and punishment for some. It is said about those who will be rewarded, ASurely, He begins the creation then repeats it; so that He might reward those who believed and did good deeds, justly. Note the words Aso that. Whereas when mentioning the punishment Allah (swt) said, in the same verse, AAs for those who rejected, theirs is a drink from boiling fluids and a painful chastisement for that they were rejecting. This sentence is not preceded by Aso that (the lam al ta`lil). Allah did not say, Aso that He might punish ... What does that lead us to understand? The answer is that in principle human beings have been created (He begins the creation and then repeats it) Aso that Allah might show them mercy and reward them. He did not create them Aso that He might put them to torture. It is they who earn the punishment.

Another point may be noted. While speaking of rewards Allah used the word Ajustly, but while speaking of punishment He did not use the same word. Why? It is because while rewarding Allah will do full justice. In fact, He will reward more than what justice demands. But while punishing, He will not do full justice. He will show mercy and make the punishment less severe, or of shorter duration, although justice might demand otherwise.

Mawdudi demonstrates the logical connection between the fourth and fifth verses and demonstrates the need for resurrection. He writes: AThe present verse sets forth the rationale of resurrection. The preceding verses had conclusively established that resurrection is possible, that there is no reasonable ground to dub it as a far fetched idea. Drawing upon the above, the verse under consideration points out that the requirements of justice and reason can only be fulfilled by resurrection, and that this calls for a repetition of the original act of creation by God.

AThe point that is being made here is that those who accept God as their One and the Only Lord and truly live in service and devotion to Him deserve to be fully rewarded for the righteous conduct. Likewise, those who reject the truth and act according to their own whim deserve to be fully punished for their unrighteous conduct. The present life is so constituted that reward and punishment are not being meted out and cannot be meted out in the manner described above. This is a plain fact, and one which is evident to all except those who are obstinate. This being the case, reason and justice demand fresh creation in order that such reward and punishment be meted out.

16. While Allah used Adiya' for sun's light, He used Anur for that of the moon. Majid explains the reason, AThe moon has no light of its own. It only shines by the reflected light of the sun.. The Holy Qur'an indicates this distinction by the use of two different expressions.

Asad adds: A... many philologists are of the opinion that the term diya' (or daw) has a more intensive connotation, and is used to describe Aa light which subsists by itself, as that of the sun and fire that is, a source of light while nur signifies Aa light that subsists by some other thing (Lane V, 1809, on the authority of Taj al `Arus).

17. Although the textual case is singular, apparently applicable only to the moon, but the commentators have said that it is applicable both to the sun as well as the moon. Usage of this type is common in Arabic language.

Nonetheless, another opinion is that the allusion is to the moon alone. Further, from moon to moon, it is easy to compute the month, while computing with the sun requires some mathematical calculation. This could be the reason why the Shari`ah has preferred the computation of the months and years with reference to the moon while that of the day and night with reference to the sun. All Islamic affairs in which the dates play a role, will consider lunar calendar alone, or, to be specific, Hijri calendar. Accordingly, the jurists have said that maintaining the Hijri calendar is a fard al kifayah (conditional obligation) on the Muslims (Shafi`).

Yusuf Ali adds: AThe simplest observation can keep pace with the true lunar months and lunar years, which are all that is required by a pastoral people. For agricultural purposes, solar years are required, as they indicate the changes of the season.

18. According to Ibn `Abbas, the textual word Aal muttaqi demands as a minimum, renunciation of any kind of association with Allah (Qurtubi).

19. Hence you will find that these people, whether they are happy, or in grief, or angry, or pleased – work only for the sake of this world (Ibn Jarir).

Sayyid Qutb comments: “

“Those who refuse to think on the lines that this world has a creator, sustainer and nourisher, do not understand that that the Hereafter is a necessary corollary of this system wherein justice will be fully rendered, and the humans will reach the apex of their development. Therefore, they do not hope to meet with God. In consequence, they remain bound to the life of this world: with all its defects and deficiencies, and stooping low to meet with its requirements. They are satisfied with the world as it is, and are immersed in it. They do not accept that there are deficiencies in the system that governs their lives, and do not understand that it is not right that the humans should end up here, and that they are departing from this life, in order to receive the rewards for the good deeds they forwarded, or the evil deeds that they invented. They do not aspire for the profound status that is the reward waiting for humanity. This halting of the people actually leads to their continuous fall because they do not raise their heads to higher realities, and do not lift their eyes to the horizons. They and their sights are always downcast, staring at the world and its possibilities, heedless to the signs spread all over of God and His manifestations – such signs that touch the heart and lift the soul and which prompt to achieve perfection” (Sayyid Qutb).

The humans do not realize that pleasures do not add up to happiness, and, consequently, they are always striving to add material pleasures to this life, although always unhappy and without peace (Au.).

20. Shafi` asks: Are the Muslims of today any different from the description here?

21. Mujahid has said that the meaning is: Allah will guide them on the Sirat (Bridge) by means of a Nur that He will provide them on that occasion (Qurtubi).

Qatadah said that the following report reached him. The Prophet said, AWhen a believer emerges from his grave, his deeds will appear in a beautiful form. He will ask, 'Who could you be? By Allah, it appears that you are a true person.' It will reply, 'I am your deeds.' It will be his light and guidance to Paradise. In contrast, when an unbeliever emerges from his grave, he will encounter his deeds in the form of an ugly person, foreboding evil. He will ask, 'Who are you? By Allah, I don't think you are a good person.' He will reply, 'I am your deeds.' Then he will take him along until he is shoved into the Fire (Ibn Jarir).

The report however is mursal (a kind of weak report) S. Ibrahim.

22. Ibn Jarir Tabari writes: People often get confused over the words A(springs) flowing beneath... They think the springs of Paradise will be literally flowing beneath the feet of the Paradise dwellers. That is incorrect. What it means is that the springs will be running all around. The Qur'an has reported to us the words of Fir`awn (43: 51),

أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الْأَنْهَارُ تَجْرِي مِنْ تَحْتِي [الزخرف : 51]

AIs not Egypt's kingdom my own, and these rivers that flow beneath me?

Obviously, the rivers of Egypt were not literally flowing beneath his feet. He meant to ask if the rivers flowing throughout Egypt were not his.

In any case, running through hollow earth, all rivers flow below men’s feet (Au).

23. With reference to the textual word Ada`wa hum, Qurtubi points out that the use of the term in the sense of 'words of remembrance' (tasbih, tahlil, tahmid, etc.) is not uncommon. We might cite the example of the du`a known as Du`a al Karb (supplication for the situations of distress). The Prophet used to recite it when faced with a difficulty. It says,

لا إله إلا الله العَظِيمُ الحَلِيمُ . لا إله إلا الله رَبُّ العَرْشِ العَظِيمِ لا إله إلا الله رَبُ السَّمَاوَاتِ و الأَرْضِ وَرَبُّ العَرْشِ الكَرِيمِ

AThere is no deity save Allah the Great, the Forbearing. There is no deity save Allah, the Lord of the Great `Arsh. There is no deity save Allah the Lord of the heavens and the Lord of the earth and Lord of the noble `Arsh.

It might be noticed that it is not a supplication proper. It only glorifies Allah. Yet the Salaf used to refer to it as a Adu`a. Bukhari and Muslim have preserved this report.

Similarly, the du`a of Yunus in the fish' stomach is also not a supplication proper. But it is known as a du`a. It says (21: 87)

لا إله إلا أنت سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

AThere is no deity save You, Glory to You. Surely, I was of the transgressors.

Therefore, in this Qur'anic usage (da`wa hum) the allusion is to 'the words of remembrance,' and not to 'the words of supplication.' In short, what it means is that the people of Paradise will glorify their Lord, such as to say, as in this verse AAll praise to Allah, Lord of the worlds (Qurtubi).

24. In explanation of the word Asubha naka the Prophet (saws) has been reported as saying that it denotes Allah's freedom from any weakness (Tabari).

25. Ibn Jurayj has said that when the dwellers of Paradise see a bird flying, they would say, 'Glory to Allah.' That would be to express their wish to have its meat. An angel will appear bearing what they had desired. They would say to them, 'Salam.' And, when finished eating they would say, 'All praise to Allah, Lord of the Worlds' (Ibn Jarir).

Alusi reports Sheikh al Islam (Juwayni) as saying that when the people will enter Paradise, they will be amazed by the blessings there, of the kind that no eye has seen, no ear has heard, and no mind has imagined. They will involuntarily cry out, ASubhana Allah (glory to Allah). Their amazement will finally end with AAll praise to Allah, Lord of the worlds.