Chapter Scripts

Surah You’nas: 10:41-50

10:41 And [so, O Prophet,] if they give thee the lie, say: “To me [shall be accounted] my doings, and to you, your doings: you are not accountable for what I am doing, and I am not accountable for whatever you do.”


i.e., more than their actual merits may warrant (cf. 6:160- “Whoever shall come [before God] with a good deed will gain ten times the like thereof”).

10:42 And there are among them such as (pretend to] listen to thee: but canst thou cause the deaf to hearken even though they will not use their reason?  


In contrast with the multiple “rewards” for good deeds, the recompense of evil will be only commensurate with the deed itself.

10:43 And there are among them such as [pretend to] look towards thee: but canst thou show the right way to the blind even though they cannot see?


Lit., “by a piece of the night, densely dark”.

10:44 Verily, God does not do the least wrong unto men, but it is men who wrong themselves.


Lit., “you and those [God-] partners of yours”: cf. surah 6. note 15. The expression makanakum (lit., “your place”, i.e., “keep to your place”) bears a connotation of contempt and an implied threat.

10:45 And on the Day when He shall gather them [unto Himself, it will seem to them] as if they had not tarried [on earth] longer than an hour of a day, knowing one another; [and] lost indeed will be they who [in their lifetime] considered it a lie that they were destined to meet God, and [thus] failed to find the right way. 


i.e., separated those who ascribed divinity to beings other than God from the objects of their one-time adoration (Tabari, Baghawi): a metonymical phrase denoting a realization on the part of the former that there has never been any existential link between them and those false objects of worship (cf. 6:24, 10:30, 11:21, 16:87 and 28:75 – “and all their false imagery has [or “will have”] forsaken them”). See also the next two notes.

10:46 And whether We show thee [in this world] something of what We hold in store for those [deniers of the truth], or whether We cause thee to die [before that retribution takes place – know that, in the end], it is unto Us that they must return; and God is witness to all that they do.


i.e., “it was only your own fancies and desires that you worshipped, clothing them in the garb of extraneous beings”: in other words, the worship of idols, forces of nature, saints, prophets, angels, etc., is shown here to be nothing but a projection of the worshipper’s own subconscious desires.

10:47 Now every community has had an apostle, and only after their apostle has appeared [and delivered his message] is judgment passed on them, in all equity; and never are they wronged.


Thus the Qur’an makes it clear that the saints and prophets who, after their death, have been unwarrantably deified by their followers shall not be held accountable for the blasphemous worship accorded to them (cf. 5:116-117); furthermore, even the inanimate objects of false worship will symbolically deny any connection between themselves and their worshippers.

10:48 And yet, they [who deny the truth] are wont to ask, “When is that promise [of resurrection and judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!”


i.e., will be brought back to the realization of God’s oneness, uniqueness, and Almightiness – that instinctive cognition that has been implanted in human nature as such.

10:49 Say [O Prophet]: “It is not within my power to avert harm from or bring benefit to, myself, except as God may please. For all people a term has been set: when the end of their term approaches, they can neither delay it by a single moment nor hasten it.”


The term rizq (“provision of sustenance”) is used here in both the physical and spiritual connotations of this word, which explains the reference to “heaven and earth” and, subsequently, “[man’s] hearing and sight”.

10:50 Say: “Have you ever considered [how you would feel] if His chastisement were to befall you by night or by day? What could there be in that prospect that people lost in sin should wish to hasten?”


The people referred to here are those who believe, firstly, that there are beings endowed with certain divine or semi-divine qualities, thus having, as it were, a “share” in God’s divinity; and, secondly, that by worshipping such beings men can come closer to God. This idea obviously presupposes belief in God’s existence, as is brought out in the “answer” of the people thus addressed (cf. 7:172 and the corresponding note 139); but inasmuch as it offends against the concept of God’s oneness and uniqueness, it deprives those people’s belief in God of its true meaning and spiritual value.


The divine scriptures are God’s beacons to the world. Surely God offered His trust to the heavens and the earth, and the hills, but they shrank from bearing it and were afraid of it. And man undertook it.
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