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 104-109قُلْSayیٰۤاَیُّهَاO (mankind)النَّاسُ(O) mankindاِنْIfكُنْتُمْyou areفِیْinشَكٍّdoubtمِّنْofدِیْنِیْmy religionفَلَاۤthen notاَعْبُدُI worshipالَّذِیْنَthose whomتَعْبُدُوْنَyou worshipمِنْbesides Allahدُوْنِbesides Allahاللّٰهِbesides Allahوَ لٰكِنْbutاَعْبُدُI worshipاللّٰهَAllahالَّذِیْthe One Whoیَتَوَفّٰىكُمْ ۖۚcauses you to dieوَ اُمِرْتُAnd I am commandedاَنْthatاَكُوْنَI beمِنَofالْمُؤْمِنِیْنَۙthe believers وَ اَنْAnd thatاَقِمْDirectوَجْهَكَyour faceلِلدِّیْنِto the religionحَنِیْفًا ۚuprightوَ لَاand (do) notتَكُوْنَنَّbeمِنَofالْمُشْرِكِیْنَ the polytheists وَ لَاAnd (do) notتَدْعُinvokeمِنْbesides Allahدُوْنِbesides Allahاللّٰهِbesides Allahمَاwhatلَا(will) notیَنْفَعُكَbenefit youوَ لَاand notیَضُرُّكَ ۚharm youفَاِنْBut ifفَعَلْتَyou did soفَاِنَّكَindeed, youاِذًاthen (will be)مِّنَofالظّٰلِمِیْنَ the wrongdoers 10. Yunus Page 221وَ اِنْAnd ifیَّمْسَسْكَAllah touches youاللّٰهُAllah touches youبِضُرٍّwith adversityفَلَا(there is) noكَاشِفَremoverلَهٗۤof itاِلَّاexceptهُوَ ۚHimوَ اِنْand ifیُّرِدْكَHe intends for youبِخَیْرٍany goodفَلَاthen (there is) noرَآدَّrepellerلِفَضْلِهٖ ؕ(of) His BountyیُصِیْبُHe causes it to reachبِهٖHe causes it to reachمَنْwhomیَّشَآءُHe willsمِنْofعِبَادِهٖ ؕHis slavesوَ هُوَAnd Heالْغَفُوْرُ(is) the Oft-Forgivingالرَّحِیْمُ the Most Merciful قُلْSayیٰۤاَیُّهَاO mankindالنَّاسُO mankindقَدْVerilyجَآءَكُمُhas come to youالْحَقُّthe truthمِنْfromرَّبِّكُمْ ۚyour LordفَمَنِSo whoeverاهْتَدٰی(is) guidedفَاِنَّمَاthen onlyیَهْتَدِیْ(he is) guidedلِنَفْسِهٖ ۚfor his soulوَ مَنْand whoeverضَلَّgoes astrayفَاِنَّمَاthen onlyیَضِلُّhe straysعَلَیْهَا ۚagainst itوَ مَاۤAnd I am notاَنَاAnd I am notعَلَیْكُمْover youبِوَكِیْلٍؕa guardian وَ اتَّبِعْAnd followمَاwhatیُوْحٰۤیis revealedاِلَیْكَto youوَ اصْبِرْand be patientحَتّٰیuntilیَحْكُمَAllah gives judgmentاللّٰهُ ۖۚAllah gives judgmentوَ هُوَAnd Heخَیْرُ(is) the Bestالْحٰكِمِیْنَ۠(of) the Judges

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Translation of Verse 104-109

(10:104) Say, 'O people! If you harbor any doubt regarding my religion, then (know that) I do not worship those you worship besides Allah.¹⁴⁵ Rather, I worship the God who deals you death.¹⁴⁶ And I have been ordered that I should be of the believers.'

(10:105) And that, 'Set your face¹⁴⁷ to the religion in an upright manner. And by no means be of those who associate.'

(10:106) And never invoke, besides Allah, that which cannot benefit you nor harm you. If you did that, then surely you will be of the transgressors.

(10:107) And, were Allah to visit you with an affliction, there is no remover thereof, save He. And, if He wished you any good, there is none to bar His bounty. He affects therewith whom He will of His slaves. He is the All forgiving, the All merciful.

(10:108) Say, 'O people! The truth has come to you from your Lord. Therefore, whosoever is guided, is guided to his own benefit, and whosoever went astray, his going astray is to his own loss. I am not a guardian over you.'

(10:109) And, follow (O Prophet) that which is being revealed to you. And observe patience until Allah judges. And He is the best of judges.¹⁴⁸

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Commentary

145. Asad comments: AThe use of the pronoun alladhina in the phrase Athose whom you worship shows that it relates here to rational beings like saints, etc. and not to inanimate representations.

146. That is, if you are in any doubt concerning my religion, then, is it not more fitting that it is your religion that you should be doubting? After all, I am devoted to the One who deals you death, whereas, those you call upon, cannot do that. So, whose religion should you be doubting? (Ibn Jarir).

147. Asad notes: AIn 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.

148. If we are to follow Ibn Zayd's understanding, as in Ibn Jarir, the rendering of the last part of the verse should be, AUntil Allah sends His command, and He is the best of those who send commands. The command itself was sent down later in Madinah. It was to wage jihad against them.

End note: Imam Razi writes at this point that he completed the commentary of this Surah in great distress because of his father's demise and requests that the readers pray for Athat poor soul (miskin) and Athis poor soul (meaning himself).