النص المفهرس

554
Surah Yunus : 10 : 57 - 61
many commentators who say that fadl (grace) means the Qur'an while
rahmah (mercy) signifies Islam. However, the sense remains the same
as given in the Hadith appearing earlier, that is, rahmah (mercy)
means that Allah Ta'ala taught us the Qur'an, gave us the taufiq to fol-
low it practically, and that is what Islam is in reality.
And Sayyidna 'Abdullah ibn 'Abbas as Ul, narrates that fa dl
means the Qur'an, and rahmah refers to the Holy Prophet de JUL
J. This interpretation finds support in the verse of the Holy Qur'an
where it is said : ◌َوَمَا أَرُسَلُنْكَ إِلَّ رَحْمَةً لِلْعُلَمِيْن (And We have not sent you [O Mu-
hammad] except as mercy for the worlds - 21:107). However, the out-
come of this too is no different from the earlier tafsir - because, acting
in accordance with the Qur'an, or Islam ultimately reverts to following
the lead given by the Holy Prophet صلى الله عليه وسلم through his word and
deed.
In this verse, the word: But (they should rejoice) has appeared in
the third person in accordance with its well-known rendition (qira'ah),
although its real addressees were those present there or were living at
that time. The exigency of the situation required that the form used
should have been that in the second person - as it does actually ap-
pear in some renditions. But, the wisdom behind the use of the third
person, as in the well-known rendition, is that the universal mercy of
the Holy Prophet صلى الله عليه وسلم, or Islam, was not restricted only to
those present there, or living at that time. Instead, it included even
the generations that will be born right through the last day of
Qiyamah. (Ruh al-Ma'ani)
Special Note
At this point it is worth our attention that there is another verse of
the Qur'an which, in terms of its outward literal sense, seems to indi-
cate that this world is just no place for any highly stimulated expres-
sion of joy and merriment. It was said: ◌َلَاتَفْرَحُ إِنَّ اللّهَ لَا يُحِبُّ الْفَرِحِيْن (Do not ex-
ult. Indeed, Allah does not like the exultant - Al-Qaşaş 28:76). The word:
¿Ay (la tafrah) translated here as 'do not exult' means rejoicing in tri-
umph or intoxication. But, in the verse under study (58), the command
to rejoice appears in the imperative mood. One answer for this seem-
ingly apparent contradiction is that the place where rejoicing has been
prohibited is a place where rejoicing relates to the fleeting enjoyments
of the mortal world. And the place where rejoicing is commanded is a

555
Surah Yunus : 10 : 62 - 64
place where rejoicing is related to the grace and mercy of Allah Ta'ala.
Then, there is yet another difference here. Wherever rejoicing is pro-
hibited, it does not refer to rejoicing in the absolute sense. Instead, it
means getting euphoric and intoxicated in exultation and rejoicing.
And wherever permitted, it means rejoicing in an absolute sense.
In the third verse (59), warning has been given to people who
introduce their personal opinion in the serious matter of Halal (lawful)
and Haram (unlawful). They would, at will, declare something to be
Halal and dub something to be Haram - without any authority of the
Qur'an, and Sunnah. A severe warning of no less a punishment than
that of the day of Qiyamah has been given to those who commit this
crime (60). This tells us that the fact of something being Halal or
Haram does not depend on human opinion. Instead of that, it is the
special right and prerogative of Allah Ta'ala and His Messenger.
Without their injunctions, it is not permissible to call something either
Halal or Haram.
In the fifth verse (61), mention has been made of the all-
encompassing knowledge of the most exalted Allah and its unmatched
multi-dimensional extensions. The address is to the Holy Prophet
dy Lle Jul. He is being told that nothing he does by way of his work or
recital of the Qur'an remains hidden from Allah. Similarly, whatever
all human beings do remains before Him. And not even a single parti-
cle in the heavens and the earth is concealed from Him. Rather, every-
thing is written in the clear Book, that is, the Preserved Tablet (al-
lawh al-mahfuz).
At this place, as it seems, the wisdom of describing the all-
encompassing nature of Divine knowledge is aimed at consoling the
Holy Prophet صلى الله عليه وسلم that his enemies cannot harm him in any
way for he was under the protection of Allah Ta'ala.
Verses 62 - 64
صلى
آَلَّ إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلاَهُمْ يَحْزَنُوْنَ
¢
اَلَّذِيْنَ امَنُوْا وَكَانُوا يَتَّقُوْنَ ﴿٦٢﴾ لَهُمْ الْبُشْرِى فِى الْخَلُوةِ
الدُّنْيَا وَفِى الْآخِرَةِءَ لَا تَبْدِيْلَ لِكَلِمْتِ اللَّهِ ذَلِكَ هُوَ الْفَرُ
الْعَظِيْمُ ﴿٤﴾

556
Surah Yunus : 10: 62 - 64
Listen, the friends of Allah shall have no fear nor shall
they grieve [62] - those who have believed and have
been fearful of Allah. [63] For them there is the good
news in the worldly life and in the Hereafter - there is
no change in the words of Allah - that is the great
achievement. [64]
Commentary
In the verses cited above, particular merits, definition and identity
of the Auliya' of Allah have been mentioned. Also given there is good
news for them in the present world as well as in the Hereafter. The
text says that they will have no apprehensions of facing some unpleas-
ant or unforeseen happening, nor will they grieve over the non-
fulfillment of some objective. These Auliya' of Allah (men of Allah) will
be people who believed and remained pious, righteous and God-
fearing. They are most welcome in this world and in the next world
both.
We have to consider three things at this point:
1. What is the meaning of Auliya' of Allah having no fear and
grief?
2. What is the definition of Auliya' of Allah? How does one identify
them?
3. What does the good news given to them in Dunya and Akhirah
mean?
First of all, the Auliya' of Allah have no fear or grief. This could
possibly mean when they are admitted to their allocated place in Para-
dise, after having gone through the accounting of deeds in the Here-
after, they will stand delivered from fear and grief forever. They will
have no apprehension of any pain or anxiety nor will they have to
grieve for having lost something dear to them. Instead, the blessings of
Paradise will be everlasting. Given this sense, there is no difficulty in
rationalizing the subject of the verse. But, it does, however, raise a
question. If this be the case, it registers no peculiarity of the Auliya' of
Allah. In fact, all people of Paradise who stand delivered from Hell will
be enjoying that very state of being. Yes, it can, then, be said that
those who ultimately reach Paradise will all be known as the Auliya' of
Allah invariably. No matter how different their deeds had been in the
mortal world but, once they have entered Paradise, all of them will be

557
Surah Yunus : 10 :62 - 64
counted among the Auliya' of Allah.
But, many commentators say that freedom from fear and grief with
which the Auliya' of Allah are blessed is common to the present world
and the Hereafter both. The thing unique about the Auliya' of Allah is
that they remain protected from fear and grief even in the present
world, and that they will have no fear and grief in the Hereafter is
something everyone knows. So, included therein are all people of Para-
dise.
Apart from that, in terms of relevant prevailing conditions, we
have yet another difficulty on our hands. Observations in the world of
our experience bear out that - not to mention the Auliya' of Allah -
even the Prophets of Allah, may peace be on them, are not secure from
fear and grief in this mortal world. In fact, their fear of and humble-
ness before Allah is far more pronounced as compared to others. It was
said in the Qur'an: إِنَّا يَخْشَى اللَّهُ مِنْ عِبَادِهِ الْعُلَنَّوْا (Among Our servants only
those who have knowledge (really) fear Allah - 35:28). At another place,
the emotional state of the righteous and the men of Allah has been de-
وَالَّذِيْنَ هُمْ مِنُ عَذَابٍ رَبِّهِمْ تُتُّفِقُونَ إِنَّ عَذَابَ رَبِّهِمْ غَيُهُ مَأْمُونٍ : scribed in the following words
(And those who are fearful of the punishment of their Lord - indeed,
the punishment of their Lord is not to be unfearful of - 70:27) that is,
no one can sit home comfortably in the knowledge that it is due to
come.
This is borne by facts as well as it appears in a Hadith of Shama'il
al-Tirmidhi: "The Holy Prophet صلى الله عليه وسلم would more than often
look concerned and pensive'. And he himself said, 'I fear Allah more
than all of you.'
There are countless events relating to Sayyidna Abu Bakr, Sayyid-
na Umar رضى الله عنهم أجمعين and the rest of the Sahabah, the Tabi'in and
the wide spectrum of the men of Allah which tell us how intensely they
grieved and how genuinely they feared what would happen to them in
the Hereafter.
Therefore, 'Allamah 'Alusi has said in Ruh al-Ma'ani: That the Au-
liya' Allah are protected against fear and grief in the mortal world has
to be seen in terms of what usually happens here. There are things
worldly people generally fear or grieve about most of the time. They
are chronically addicted to their mundane agenda of life. They have to

558
Surah Yunus : 10 : 62 - 64
have convenience, comfort, wealth and recognition. The slightest
shortfall in any of these makes them nervous as if they were going to
die without that. The fear of a minor discomfort or anxiety drives them
crazy and they will go about finding ways and means to get rid of such
irritants. The station of the Auliya', friends or men of Allah is way
higher. In their sight, convenience, comfort, wealth and recognition
one surrounds himself with in this transitory world are not worth
their while that they go about acquiring these. Nor do they care much
about the anxieties of the mundane and see no need to beef up their
defenses against these. Their life style admits of nothing but the recog-
nition of His greatness and love for Him. So overshadowed they are
with the fear of Allah and their humbleness before Him that they just
have no use for worldly sorrow and comfort or profit and loss.
Now we can go to the matter of the definition of Auliya' Allah and
the marks of their identification. The word: . W,I (Auliya') is the plural
form of: J, (waliyy, commonly rendered as the simpler: wali, which by-
passes the need to render the doubling of the ya sound at the end
shown by the addition of a 'y', or two, as purists would prefer to do).
The word: J, (waliyy) is used in the Arabic language in the dual sense
of 'near' as well as 'friend' or someone held 'dear.' The common degree
of nearness and love as related to Allah Ta'ala is such as would not
leave any living entity, human or non-human, exempt from it. If this
element of nearness were not there, nothing would have come into be-
ing in this universe. The real justification for the existence of this en-
tire universe is that particular interrelationship which it has been al-
lowed to have by Allah in His absolute majesty. Though, no one has
understood the reality of this interrelationship, nor is it possible to do
so, but that a non-definable interrelationship does exist is certain.
However, this degree is not what is actually meant in the term: Auliya'
Allah. In fact, there is yet another degree of friendship, love and near-
ness that is specific to particular servants of Allah Ta'ala. This is
known as nearness in love. Those who are blessed with this nearness
are called the Auliya' Allah. This has been succinctly articulated in a
Qudsi Hadith where Allah Ta'ala says, 'My servant keeps earning My
nearness through voluntary acts of worship (nafl 'ibadat) until I too
turn to him in love and when I love him, I become his ear - whatever
he hears, he hears through Me. I become his eye - whatever he sees,
he sees through Me. I become his hands and feet - whatever he does,

559
Surah Yunus : 10 : 62 - 64
he does through Me.' In short, it means that virtually nothing issues
forth from such a person against the pleasure of his Lord.
The degrees of this unique Wilayah (station of nearness or friend-
ship) are endless. Its highest degree is for the blessed prophets be-
cause every prophet has to be, of necessity, a Waliyy of Allah. In this
degree, the highest station belongs to the foremost among prophets,
Sayyidna Muhammad al-Mustafa صلى الله عليه وسلم. Then, the lowest degree
of this Wilayah, in the terminology of the noble Sufis, is known as the
degree of Fana' (self-elimination: I am nothing - He is everything). It
makes the heart of man become so engrossed in the thought of Allah
Ta'ala that it would not allow any love rooted in this world to overcome
it. When such a person loves, he loves for the sake of Allah. When he
hates, he hates for the sake of Allah. His own person plays no part in
this love and hate cycle, the inevitable outcome of which is that he
keeps busy in his quest for the pleasure of Allah Ta'ala both outwardly
and inwardly. This style of living makes him avoid everything which is
not liked in the sight of Allah Ta'ala. The sign of this state of existence
is abundance of Dhikr and constancy in obedience - in other words, to
remember Allah Ta'ala abundantly and profusely, and to obey His in-
junctions always, and under all conditions and circumstances. When
these two attributes are present in a person, he is called a Waliyy of
Allah. Whoever does not have any one of the two is not included in
that category. Then, whoever has both, there is no limit to his ranks,
lower and higher. It is in terms of these degrees that the ranks of Au-
liya' Allah precede or succeed each other.
On the authority of a narration from Sayyidna Abu Hurairah Je,
صلى الله عليه وسلم it has been reported in a Hadith that the Holy Prophet ,عنه
was asked as to who were the people meant by 'Auliya' Allah' in this
verse? He said, 'those who love each other only for Allah - without
having any worldly interest in between.' (Mazhari, quoted from Ibn Mardu-
wayh). It is obvious that this condition can apply only to those who have
been mentioned above.
At this stage, we have another question before us: What is the
method of acquiring this degree of Wilayah (nearness to Allah)?
Respected commentator, Qadi Thana'ullah Panipati has said in Taf-
sir Mazhari: Individuals from the Muslim Ummah could acquire this
degree of Wilayah only through the company of the Holy Prophet

560
Surah Yunus : 10 : 62 - 64
du ble JUNI. It is from here that the profound relationship with Allah,
which was part of the blessed persona of the Holy Prophet de All
, is partly passed on to the Auliya' of the Ummah, of course, depend-
ing on their ambition and capacity for whatever portion from it falls to
their lot. Then, we know that this benefit of companionship was avail-
able to the Sahabah without anyone being in between. Therefore, the
degree of their Wilayah was higher than that of all Auliya' and aqtab
(plural of qutb, literally axis, meaning a man of Allah who stays at one
place, as in Sufi orders). Later people derive this benefit through one or
more intermediaries. The more the intermediaries, the more pro-
nounced becomes the difference. Only those who are colored with the
صلى الله عليه وسلم color of the word, deed and message of the Holy Prophet
and follow his Sunnah, in all love and obedience, can become such an
intermediary. Going to them, frequenting their company with the add-
ed practice of listening to their good counsel, remaining obedient and
remembering Allah abundantly - this is the blueprint of attaining the
degree of Wilayah. It is made of three parts. One: Being in the compa-
ny of a Waliyy of Allah. Two: Remaining obedient to his good counsel.
Three: Remembering Allah abundantly (Dhikrullah) - with the condi-
tion that this abundance (and nature) of Dhikr must be in accordance
with the masn un method. The reason is that Dhikr, when frequent and
sincere, adds to the luster of the mirror of the heart and it becomes
worthy of receiving reflections from the light of Wilayah. It appears in
Hadith that everything has a method of furbishing it. Dhikrullah fur-
bishes the heart. The same thing has been reported by al-Baihaqi as
based on a narration from Sayyidna Ibn 'Umar Le Ji ). (Mazhari)
Sayyidna 'Abdullah ibn Mas'ud as Ul », said that a person asked
the Holy Prophet صلى الله عليه وسلم: 'what would you say about a person
who loves someone spiritually noble but is unable to reach up to his
level in terms of his own deeds?' He said: sig evli that is, 'everyone
shall be with one he loves'. This tells us that the love and company of
the Auliya' Allah is a source of acquiring Wilayah (nearness to Allah).
Al-Baihaqi (in Shu'ab al-'Iman) has reported that the Holy Prophet
I tell you about a principle:رضى الله عنه said to Sayyidna Razin اللّه عليه وسلم
of Faith. With it you can attain success in Dunya and Akhirah: Take to
the company of ahl adh-Dhikr (people who remember Allah) as indis-
pensable, and when you are alone, move your tongue with the Dhikr of
Allah, as much as you can. Whoever you love, do it for Allah. Whoever

561
Surah Yunus : 10 : 62 - 64
you hate, do it for Allah. (Mazhari)
But, in order to be beneficial, this 'company' has to be of those who
are, in themselves, the Waliyy of Allah and staunch followers of Sun-
nah. Those who do not observe and follow the Sunnah of the Holy
Prophet صلى الله عليه وسلم (and do not demonstrate by their word and deed
that they are operating under it) are themselves deprived of the essen-
tial degree of Wilayah. It does not matter if many a contra-habitual
wonders (kashf and karam at) issue forth from them. They will still be
considered deprived. However, if someone is a Waliyy in terms of the
stated attributes - even though, nothing of the sort has ever issued
forth from him - he is a Waliyy of Allah. (Mazhari)
Now we come to the last point. What are the signs of the Auliya'
Allah? How can they be identified? A Qudsi Hadith referred to in Tafsir
Mazhari points out in this direction. Allah Ta'ala said: 'From among
My servants, My Auliya' are those who are remembered when I am
remembered and when they are remembered I am remembered.'
According to a narration from Sayyidah Asma' bint Yazid reported in
Ibn Majah, the Holy Prophet صلى الله عليه وسلم gave the identity of Auliya'
Allah by saying : ◌ُالَّذِينَ إِذَا مُ وا ذكِرَ اللَّه (those who, when one sees them,
remind of Allah).
In short, there is someone by sitting in whose company one gets
the taufiq of remembering Allah (Dhikr), and relief from worldly con-
cerns, then, this is a sign of his being a Waliyy of Allah.
It has been said in Tafsir Mazhari: There is a prevailing assump-
tion among masses that things like getting to know what is hidden
(kashf), doing some extra-ordinary things (karamah) or claiming to be
aware of what is al-Ghayb (Unseen) are signs of someone being among
the Auliya' of Allah. This is nothing but error and self-deception. There
are thousands of Auliya' who are not credited with anything like this,
that could be termed as authentically proved while, in sharp contrast,
reports of things otherwise hidden and unseen are accredited to those
whose very basic 'Iman (belief) is not correct!
It was said in the last verse (64) that, for the friends of Allah, there
is the good news in the worldly life and in the Hereafter. As for the
good news of the Hereafter, it will come at the time of death when the

562
Surah Yunus : 10 : 65 - 66
spirit of the deceased will be taken to Allah. At that time, he will hear
the good news of Paradise being for him. Then, on the day of Qiyamah,
when he rises from his grave, he will receive the good news of being
welcome to Paradise. This is similar to what al-Tabarani has reported
from Sayyidna Ibn 'Umar ue ul . He narrates that the Holy Prophet
La il aha illall ah: There is) لّ إِلهَ إِلاَّ اللّهُ : said: 'People who recite صلى الله عليه وسلم
no god but Allah) will not experience any fright at the time of death,
nor inside the grave, nor at the time they rise from it. This is as if my
eyes are seeing the scenario of that time when these people will, shak-
اَلْحَمْدُ لِلّهِ الَّذِفى اذْهَبَ عَنَّا الْحَزُنَ :ing the dust off, rise from their graves, saying
(Praised is Allah who has removed from us [all] grief - 35:34)'
صلى الله عليه وسلم As for the good news in this world, the Holy Prophet
said, '(they are) the true dreams one sees himself or are seen by some-
one else with him in it and, in which, there is good news for them.
.(رضى الله عنه Reported by al-Bukhari from Sayyidna Abu Hurairah)
Another basharah (good news) of this world unfolds in the form
that Muslims at large love someone and take him to be good without
صلى الله عليه any personal motive or interest. About it, the Holy Prophet
that is, 'being taken as good and praiseworthy تِلُكَ عَاجِلُ بشُرَى الْمُؤْمِنِ : said وسلم
is, for a true Muslim, good news in ready cash.' (Muslim and al-Baghawi)
Verses 65 - 66
وَلَا يَحْزُنُكَ قَوْلُهُمْم ◌ِإِنَّ الْعِزَّةَ لِلّهِ جَمِيْعًا+ هُوَالسَّمِيْحُ الْعَلِيْمُ
﴿٦٥﴾ آلّ إِنَّ لِلْهِ مَنْ فِى السَّمُوتِ وَمَنْ فِى الْآَرْضِ ◌ُ وَمَا
يَتَّبِعُ الَّذِيْنَ يَدْعُوُنَ مِنْ دُوْنِ اللَّهِ شُرَكَاءَ ﴿إِنْ تَتَّبِعُونَ إِلَّ
الظَّنَّ وَإِنْ هُمْ إِلَّ يَخْرُصُونَ ﴿١٦)
And what they say should not make you grieve. Surely,
all power belongs to Allah. He is All-Hearing, All Know-
ing. [65]
Listen, to Allah belong all those in the heavens and all
those on the earth. And what do follow those who in-
voke associate-gods other than Allah? They follow
nothing but whims and do nothing but make conjec-
tures. [66]

563
Surah Yunus : 10 : 71 - 73
Verses 67 - 70
هُوَالَّذِى جَعَلَ لَكُمُ الَّيْلَ لِتَسْكُّنُوا فِيْهِ وَالنَّهَارَ مُبْصِرَاء ◌ِنَّ
فِىْ ذُلِكَ لَأَيْتٍ لِّقَوْمٍ تَسْمَعُونَ ﴿٦٧﴾ قَالُوا اتَّخَذَ اللّهُ وَلَدًا
◌ُبْحَنَهُ ، هُوَ الْغَنِىُ، لَّهُ مَافِى السَّمُوتِ وَمَا فِى الْأَرْضِ ◌ُ إِنْ
عِنْدَكُمُ قِنُ سُلْطٍ) بِهِذَاء ◌َتَفُؤُلُوْنَ عَلَى اللَّهِ مَالَا تَعْلَمُوْنَ
﴿٦٨) قُلْ إِنَّ الَّذِيْنَ يَفْتَرُونَ عَلَى اللهِ الْكَذِبَ لَا يُفْلِحُوْنَ
﴿٦٩) مَتَاعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيْقُهُمُ الْعَذَابَ
الشّدِيْدَ بِمَا كَانُوا يَكْفُرُونَ ﴿٧٠)
He is the One who made for you the night, so that you
may have rest in it, and (made) the day to see. Indeed,
there are signs therein for a people who listen. [67]
They say, "Allah has got a son." Pure is He. He is Self-
Sufficient. To Him belongs what is in the heavens and
what is in the earth. You have no proof for it. Do you al-
lege about Allah what you do not know? [68]
Say: Those who fabricate against Allah shall not
prosper. [69] A little enjoyment in this world then, to Us
is their return, then, We shall make them taste the se-
vere punishment, because they used to disbelieve. [70]
Verses 71 - 73
وَاتْلُ عَلَيْهِمْ نَبَآَ نُوْجٍ مِذْ قَالَ لِقَوْمِهِ نِقَوْمٍ إِنْ كَانَ كَبْرَ عَلَيْكُمْ
مَّقَامِىُّ وَتَذَكِيُرِىُ بِأَيْتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلُتُ فَأَجْمِعُوْآَ
امْرَكُمْ وَشُرَكَاءَ كُمْ ثُمَّ لَا يَكُنْ آَمْرُكُمْ عَلَيْكُمْ ثُمَّةً ثُمَّ اقُضُوا
إِلَىَّ وَلَا تُنْظِرُوْنٍ ﴿٧١﴾ فَإِنْ تَوَلَّئُهُمْ فَمَا سَأَلْتُكُمْ مِنْ آَجْرٍ* إِنْ
اَجْرِىَ إِلَّ عَلَى اللّهِ وَأُمِرْتُ أَنْ آَكُونَ مِنَ المُسْلِمِيْنَ ﴿٧٢﴾
فَكَذَّبُرُهُ فَنَجَيْتُهُ وَمَنْ تَعَهُ فِى الْفُلُكِ وَجَعَلُنْهُمْ خَالِيِفَ
وَأَغْرَقُنَا الَّذِينَ كَذَّبُوْا بِأَيْتِنَاء فَانْظُرُ كَيْفَ كَانَ عَاقِبَةُ
الْمُنْذِرِينَ ﴿٣٧٣

564
Surah Yunus : 10 : 75 - 82
And recite to them the story of Nuh, when he said to his
people, "O my people, if it is hard on you that I stay
(with you) and give (you) advice through the signs of
Allah, then, in Allah I place my trust. So, decide your
matter along with your partners, then, your design
should not be a matter of regret to you, then carry it
out against me and give me no respite. [71] So, if you
turn away, then, I have asked for no reward from you.
My reward is with none except Allah, and I have been
commanded to be among those who submit." [72]
Then they belied him, and We saved him and those
with him in the Ark and made them the successors and
drowned those who belied Our signs. So look how was
the fate of those who were warned. [73]
Verse 74
ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ رُسُلَّا إِلَى قَوْمِهِمْ فَجَاءُ وُهُمْ بِالْبَيِّنْتِ فَمَا
كَانُوا لِيُؤْمِنُوْا بِمَا كَذَّبُوْا بِهِ مِنْ قَبْلُ، كَذَلِكَ نَطْبَعُ عَلَى
قُلُوُبِ الْمُعْتَدِيْنَ ﴿٧٤﴾
Then, after him, We sent messengers to their peoples,
and they came to them with clear signs, but they were
not to believe in what they had belied earlier. This is
how We seal the hearts of the transgressors. [74]
Verses 75 - 82
ثُمَّ بَعَثُنَا مِنْ بَعْدِهِمْ مُؤْسَى وَهُوْنَ إِلَى فِرْعَوْنَ وَمَلَّأَبِهُ
بِأَيْتِنَا فَاسْتَكْبَرُوْا وَكَانُوا قَوْمًا مُّجُرِمِيْنَ ﴿٧٥﴾ فَلَمَّا جَاءَهُمُ
الْحَقُّ مِنْ عِنْدِنَا قَالُاَ إِنَّ هَذَا لَسْجِرْ تُبِيْنٌّ ﴿٧٦﴾ قَالَ مُؤْسِى
اَتَقُؤْلُوْنَ لِلْحَقِّ لَا جَاءَكُمْء اَسِحْرُ هُذَاء وَلَا يُفُلِحُ الشُّحِرُونَ
﴿٧٧﴾ قَالُؤْآ آجِنْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ابَّاءَنَا وَتَكُونَ
لَكُمَا الْكِبْرِيَاءُ فِى الْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤُ مِنِينَ ﴿٧٨)
وَقَالَ فِرْعَوُنُ انْتُوْنِىْ بِكُلِّ سُحِرٍ عَلِيْمِ ﴿١٩﴾ فَلَمَّا جَاءَ
السّحْرَةُ قَالَ لَهُمْ تُؤْسَى الْهُوْا مَا أَنْهُمْ تُلُقُونَ ﴿ ٨﴾ فَلَمَّاً

565
Surah Yunus : 10 :83 - 86
اَلْقَوْا قَالَ مُؤْسَى مَاجِئْتُمْ بِهِ السِّحُ﴿ إِنَّ اللَّهَ سَمُبْطِلُهُ إِنَّ
اللهَ لاَ يُصْلِحُ عَمَلَ الْمُفْسِدِيْنَ ﴿٨١﴾ وَيُحِقُّ اللّهُ الْحَقَّ بِكَلِمْتِهِ
وَلَوْكَرِهَ الْمُجْرِمُوْنَ ﴿٨٢﴾
Then, after them, We sent Musa and Harun with Our
signs to Pharaoh and his group, but they showed arro-
gance. And they surely were a guilty people. [75]
So, when Truth came to them from Us, they said, "It is
certainly a clear magic." [76] Musa said, "Do you say
(this) about the Truth when it came to you? Is this mag-
ic, while the magicians do not succeed?" [77]
They said, "Have you come to us that you may turn us
from what we found our fathers on, and that you both
have supremacy on earth? We are not going to believe
in you." [78]
And the Pharaoh said, "Bring to me every knowledgea-
ble magician." [79]
So, when the magicians came, Musa said to them,
"Throw what you have to throw." [80]
So, when they threw, Musa said, "What you have come
up with is magic. Allah will certainly nullify it. It is
sure that Allah does not let sustain the work of the mis-
chief-makers. [81] And Allah establishes the truth
through His words, even though the guilty may dislike
it. [82]
Verses 83 - 86
فَمَّاَ امَنَ لِؤُسّى إِلَّ ذُرِّيَّةٌ قِنُ قَوْمِهِ عَلَى خَوْفٍ مِنْ فِرُعَوْنَ
وَمَلَأْبِهِمْ أَنْ يَّفْتِنَهُمْ ، وَإِنَّ فِرْعَوْنَ لَعَالٍ فِى الْأَرْضِ وَإِنَّهُ لَنَ
الْمُشْرِفِيْنَ ﴿٨٣﴾ وَقَالَ مُؤُسى يُقَومٍ إِنْ كُنْتُمْ امَنْهُمْ بِاللّهِ
فَعَلَيْهِ تَوَكَّلُؤْا إِنْ كُنُهُمْ تُسْلِمِيْنَ ﴿٨٤﴾ فَقَالُوا عَلَى اللَّهِ
تَوَكَّلْنَاء رَبَّنَا لَا تَجْعَلُنَا فِتْنَةً لِلْقَوْمِ الْظَلِمِيْنَ ﴿٨٥﴾ وَنَجِّنَا
بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكُفِرْنَ ﴿٨٦﴾
Then, except an offspring of his people, no one believed
in Musa for the fear of Pharaoh and his group, lest he

566
Surah Yunus : 10 :87 - 91
should prosecute them. And the Pharaoh was high-
handed in the land and he was of those who crossed all
limits. [83]
And Musa said, " O my people, if you have believed in
Allah, then, in Him put your trust if you are obedient."
[84] So, they said, "In Allah we have put our trust: Our
Lord, do not make us a victim of the unjust people, [85]
and save us, through Your mercy, from the disbelieving
people." [86]
Verses 87 - 91
وَأَوْحَيْنَا إِلى مُؤْسَى وَآَخِيْهِ أَنْ تَبَوَّا لِقَوْمِكُمَا بِمِصْرَ جُهُوْتًا
وَاجُعَلُوا بُيُؤْتَكُمُ قِبْلَةً وَأَقِيمُوا الصَّلُوَةَ ، وَبَشِّرِ الْمُؤْمِنِيْنَ
﴿٨٧ ﴾ وَقَالَ مُؤْسَى رَبَّنَا إِنَّكَ اتَبْتَ فِرْعَوْنَ وَمَلَأَهْ زِيْنَةً
وَّأَمْوَالاً فِى الْحَيُوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيْلِكَهْ رَبَّنَا
اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدُ عَلَى قُلُؤُبِهِمْ فَلَا يُؤْ مِنُوا حَتّى
يَرُوا الْعَذَابَ الْأَلِيْمَ ﴿٨٨﴾ قَالَ قَدٌ أُجِيْبَتْ دَعَوَتُكُمَا
فَاسْتَقِيْمَا وَلَا تَتَّبِغَنِّ سَبِيْلَ الَّذِيْنَ لَا يَعْلَمُونَ ﴿٨٩﴾ وَجُوَزُنَا
بِبَنِىٌ اِسْرَاءِيْلَ الَبَخْرَ فَاتُبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغُيًّا وَعَدُوَّاء
حَتّى إِذَا أَدْرَكَهُ الْغَرَقَ قَالَ امَنْتُ أَنَّهُ لَّا إِلهَ إِلَّ الَّذِىُّ امَنَتُ
◌ِهِ بَنُؤْا إِسْرَاءِيْلَ وَأَنَا مِنَ الُتْلِمِيْنَ ﴿ ٩) الْتُنَّ وَقَدْ عَصَيْتَ
قَبْلُ وَكُنْتَ مِنَ المَفْسِدِيْنَ ﴿٩١﴾
And We revealed to Musa and his brother: "Have houses
for your people in Egypt and make your houses wor-
ship oriented, and establish Salah, and give good tid-
ings to the believers." [87]
And Musa said, "Our Lord, You have given Pharaoh and
his group glamour and riches in the worldly life, so
that, our Lord, they mislead (people) from Your path.
Our Lord, obliterate their riches and harden their
hearts, so that they may not come to believe until they
witness the painful punishment." [88]

567
Surah Yunus : 10:87 - 91
Allah said, "The prayer of you both has been granted,
so stand firm and never follow the way of those who do
not know." [89]
And We made the children of Isra'il cross the sea. So,
Pharaoh and his troops chased them in transgression
and hostility, until when he was about to drown, he
said, "I believe that there is no god but the One in
whom the children of Isra'il believe, and I am among
those who submit." [90] Is it Now (that you come to be-
lieve) while you were rebellious before and you were
among the mischief-makers? [91]
Commentary
Mentioned in the verses appearing immediately above, there are
some circumstantial details along with their corresponding injunctions
as they relate to Sayyidna Musa and Sayyidna Harun WJI Lule and the
children of Isra'il and the people of the Pharaoh. The first verse (87)
carries an injunction pertaining to a particular event. Bani Isra'il (the
children of Isra'il) who observed the religious law of Sayyidna Musa
used to perform their prayers only in their synagogues as customary.
Then, the past communities were also bound by this injunction. Their
prayers were not valid if performed in their homes. The Muslim Um-
mah was the special recipient of the convenience that they could, if
needed, perform their prayers everywhere as they wished. In a Hadith
of Sahih Muslim, the Holy Prophet صلى الله عليه وسلم has, out of his six sin-
gularities, given one as, 'the whole earth has been made a masjid for
me.' It means that Salah performed anywhere remains valid. However,
it is something else that the performing of obligatory prayers in con-
gregation only in masjids has been declared as an emphasized Sun-
nah. Then, saying nafl prayers inside homes is better. This was the
usual practice of the Holy Prophet صلى الله عليه وسلم. He would say only the
Fard Salah in the Masjid then go home and say his sunnahs and nafls
there. As for the Bani Isra'il, they were bound to offer their prayers
only in their synagogues in obedience to their religious laws. Realizing
this, the Pharaoh who used to oppress them in all sorts of ways had all
synagogues demolished so that they could be deprived of offering their
prayers in accordance with their religious laws. Thereupon, Allah
Ta'ala sent to the two prophets of Bani Isra'il, Sayyidna Musa and Ha-
run WI Lee, may peace be on them both, the injunction mentioned in

568
Surah Yunus : 10 : 87 - 91
verse 87. It was said there that new houses should be built in Egypt
for Bani Isra'il and that their orientation should be towards the Qiblah
so that prayers could be offered in those very residential houses.
This tells us that the religious law of past communities demanded
that prayers should be offered in houses of worship specifically built
for this purpose. But it was because of a particular incident that the
Bani Isra'il were temporarily allowed to offer their prayers at home
and, for this purpose, they were to have houses oriented towards the
Qiblah. And it can also be said that even at this time of emergency
they were allowed to offer their prayers in particular houses that were
oriented towards the Qiblah. Praying in common homes and public
places was still not permitted even at that time. It was unlike the
Muslim community that has the convenience of offering their prayers
anywhere, be it a city or wilderness. (Ruh al-Ma'ani)
It will be good to answer another question at this point. In this
verse, the Bani Isra'il have been commanded to orient themselves to-
wards the Qiblah. Which Qiblah is this? The Ka'bah or the Baytu 'l-
Maqdis? Sayyidna 'Abdullah ibn 'Abbass July», says, 'it means the
Ka'bah and the Ka'bah alone was the Qiblah of Sayyidna Musa WILL
and his people.' (al-Qurtubi and Ruh al-Ma'ani) In fact, some religious schol-
ars say that the real Qiblah of all past prophets was no other but the
Ka'bah.
As for the Hadith where it is said that the Jews turn their faces to-
wards the Sakhrah (the Rock) of Baytu 'l-Maqdis during their prayers,
it will be applied to the time when Sayyidna Musa WJI de left Egypt
and headed towards Baytu 'l-Maqdis. This is not contrary to his Qi-
blah being the Baytullah during the period of his stay in Egypt.
It is also proved from this verse that the condition of facing to-
wards the Qiblah was operative also during the period of past proph-
ets. Similarly, it also stands proved from authentic reports that purity
(taharah) and body cover (satr al-'aurah) were conditions of Salah even
in the religious laws of all past prophets.
Since the very purpose of making houses Qiblah oriented was to
pray in there, therefore, by giving the command: 'Establish Salah' (1,251
Lal) after that, the instruction given was: If the Pharaoh stops you
from making prayers in places reserved for worship, prayers do not

569
Surah Yunus: 10:87 - 91
stand dropped. Make these in your homes.
At the end of the verse, Sayyidna Musa ,WJILL has been asked to
convey the good news to believers that their mission will be successful.
They will overpower the enemy and they will go to Paradise in the
Hereafter. (Ruh al-Ma'ani)
It will be noted that, at the beginning of the verse, Sayyidna Musa
and Harun WI Late may peace be upon them both, were addressed in
the dual form because they both were charged with the responsibility
of having houses made Qiblah oriented and allowing occupants to pray
in there. After that, by using the plural form which included all Bani
Isra'il, command was given to establish Salah - because, this law in-
cluded all, the prophet and his community. At the end, the command
to convey the good news was given particularly to Sayyidna Musa - be-
cause, it was he, as the law-giving prophet, who had the right to give
out the good news of Paradise.
Mentioned in the second verse (88), there is a curse which Sayyidna
Musa WUI _ invoked after having lost all hopes of reforming the peo-
ple of the Pharaoh. At its beginning, he submitted before his Lord that
He had given the Pharaoh and his group glamour and riches in their
worldly life (mines of gold, silver and precious stones in Egypt and
Ethiopia - al-Qurtubi). As a result, they misled people from His way. Be-
cause, common-people, when they looked at their bulging affluence,
they started doubting - had they been in error, why would they have
been so blessed? Again, because common-people were unable to see
through the reality that material affluence without good deeds cannot
be the sign of a person being right and true. It was only after having
been disappointed with his efforts to correct the people of the Pharaoh,
and having realized the danger it posed for other people who were be-
ing misled by the glamour and wealth of the Pharaoh's group that he
invoked the curse : ◌ْرَبَّنَ الْمِسُ عَلَى أَمْوَالِهِم (Our Lord, obliterate their riches).
According to the statement of Sayyidna Qatadah JUI>, , such was
the effect of this invocation that all gold, precious coins, stones, land
produce belonging to Pharaoh's people were transformed into bland
rocks. In a bag found during the period of the pious Khalifah Sayyidna
'Umar ibn 'Abd al-'Aziz Jl>, there were things dating back to the
time of the Pharaoh. Seen in it, there were eggs and almonds of solid
rock.

570
Surah Yunus : 10 : 87 - 91
Leading commentators say that Allah Ta'ala had turned all fruits,
vegetables and grains they had into rocks. This is among the nine ayat
وَلَقَدْ آتَيُنَا مُؤْسى تِسْعَ أيْتِهَ بَيِّئْتِ: signs or miracles) mentioned in the Qur'an as in)
(and We gave Musa [Moses] nine clear signs - 17:101).
The second curse invoked by Sayyidna Musa >JILL for them ap-
pears in the words :َوَاشْدُدُ عَلى قُلُؤُبِهِمْ فَلَ مُؤْمِنُوا حَتى يَرُوا الْعَذَابَ الأَلِيم (and harden their
hearts, so that [they are deprived of the very ability to receive any
good and] they may not come to believe until they witness the painful
punishment - 88).
The invocation of this curse obviously appears to be something far
out as coming through the speech of an apostle or prophet, because the
sole mission of a prophet's life is nothing but to invite people to believe
and act right and make efforts towards that end.
But, in terms of the hard facts of the situation here, Sayyidna
Musa WILL has already made whatever efforts he could. He was to-
tally disappointed. Now he wanted that they better learn through the
punishment for their deeds. In doing so, it was probable that these
people, once they see the punishment coming, may make a confession
and declare that they now believed, whereby the punishment could
stand warded off. Therefore, what became the cause of this invocation
from him was his hatred for kufr (disbelief, infidelity). This is similar
to what happened to the Pharaoh. When he started to announce his
belief at the time he was drowning, the angel, Jibra'il shut his mouth
lest Divine mercy turns to him and he stands delivered from the pun-
ishment.
In the third verse (89), it was said that the prayer of Sayyidna
عليه السلامhas been accepted. But, by taking Sayyidna Harun عليه السلام Musa
as associated with the act of prayer, the actual address was made in
the words: Ligfall (The prayer of you both has been granted).
There was a reason for it. When Sayyidna Musa W.JILL was making
this prayer, Sayyidna Harun WJI kept saying Amin (Amen). This
tells us that the saying of Amin (so be it) is also a part of the prayer it-
self. And since the masnun method of du'a or prayer given in the Holy
Qur'an is that of making it in a lowered voice, the saying of Amin too in
a lowered mode seems to be preferable.
As for the acceptance of prayer, the information was given to the

571
Surah Yunus : 10:87 - 91
two prophets as it appears in this verse. But, even they were some-
what tested in that the effect of the prayer, according to al-Baghawi,
unfolded after forty years. For this reason, soon after the mention of
the acceptance of their prayer in this verse, they both were given the
instruction : ◌َفَاسْتَقِيْمَا وَلَا تَتَّبِغَنِّ سَبِيْلَ الَّذِينَ لاَ يَعْلَمُون (so stand firm, and never follow
the way of those who do not know). It means that they should go on
carrying the mission of calling people to the true faith and do not get
embarrassed, disappointed or hasty like the ignorant when the effects
of the acceptance of some prayer takes its due time.
Mentioned in the fourth verse (90) was the famous miracle of Sayy-
idna Musa >JI de - the crossing of the sea and the drowning of Pha-
raoh. There it was said:
حَيَّى إِذَاَ اَدْرَكَهُ الْغَرَقَ قَالَ امَنْتُ أَنَّهُ لَّ إِلهَ إِلَّ الَّذِىُّ امَنَتُ بِهِ بَنُؤَا إِسْرَاْ ءِيْلَ
وَأَنَاْ مِنَ المُتْلِمِيْنَ .
Until when he was about to drown, he said, "I believe that
there is no god but the One in Whom the children of Isra'il be-
lieve, and I am among those who submit".
The answer to this appearing in the fifth verse (91) came from Allah
Almighty Himself. It says:
اَلْنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِيْنَ
Is it now [that you come to believe] while you were rebellious
before and you were among the mischief-makers?
This proves that the profession of faith exactly at the time of death
is not legally trustworthy. It is further clarified by the Hadith in which
the Holy Prophet صلى الله عليه وسلم said, 'Allah Ta'ala keeps accepting the
Taubah (repentance) of a servant until comes the time of the ghargha-
rah of death. (Tirmidhi)
The ghargharah of death means the time the soul or spirit is drawn
out or extracted from the body and it is a time when angels appear
face to face. At that time, life in this world, the home of deeds, is all
over and the laws of the Hereafter come into force. Therefore, nothing
done at that time is acceptable, neither belief, nor disbelief. Whoever
believes at such a time will not be called a believer. He will not be
treated as a believer while shrouding and burying him. This stands
proved from the fate of Pharaoh. There is a consensus that he died a

572
Surah Yunus : 10:92 - 98
disbeliever. This is also what the text of the Qur'an says. In case,
someone is reported to have called the belief of the Pharaoh as valid, it
will either be suitably interpreted, otherwise the statement would be
considered false. (Ruh al-Ma'anī)
Similarly, if someone were to utter (God forbid) a word of disbelief
(kufr) in a state when the soul is being drawn out of the body, he will
not be called a kafir (disbeliever). Instead, a Salah of Janazah (Muslim
funeral prayers) will be offered for him and he would be buried like
Muslims, and the word of disbelief uttered by him would be interpret-
ed (in his favor). This finds confirmation in what happened in the case
of some Auliya' of Allah, specially when that which they uttered both-
ered people as if what they were uttering was nothing short of kufr
(disbelief). However, when they became conscious and explained, it
gave relief to everyone and they realized that it was nothing but a dec-
laration of true belief.
In short, when the soul is being drawn out and the certain knock of
death is on, that time is not counted in the life one lives in this world.
Nothing done at that time is valid in terms of the Shari'ah. However,
everything is, if done before that. But, those who see this transition
from one world to the other have to be very cautious. It is possible to
make a mistake in determining the correct situation. Is this the time
of the drawing of the soul from the body (naz'atu 'r-ruh)? Or, is it the
last rattle of death (ghargharatu 'l-maut)? Or, is it that which prevails
earlier (usually referred to in English as being in the throes of death
or the agony of death or, uncharitably enough, giving up the ghost)?
Verses 92 - 98
فَالْيَوْمَ نُنَجِّيْكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ايَةً، وَإِنَّ كَثِيْرًا مِّنَ
النَّاسِ عَنْ الِنَا لَغْفِلُونَ ﴿١٢) وَلَقَدْ بَوَّأْنَا بَنِّ ◌ِسْرَاءِيْلَ مُبَوَّاَ
صِدْقٍ وَّرَزَقْتُهُمْ مِنَ الطَّيِّبْتِ، فَمَا اخْتَلَفُوْا حَتَّى جَاءَهُمْ
الْعِلُمُ، إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ الْقِيْمَةِ فِيْمَا كَانُوا فِيْهٍ
يَخْتَلِفُونَ ﴿٩٢﴾ فَإِنْ كُنْتَ فِىْ شٍَّ تِمَّ أَنْزَلْنَا إِلَيْكَ فَسْتَلِ
الَّذِيْنَ يَقْرَ مُوْنَ الْكِتْبَ مِنْ قَبْلِكَ لَقَدُ جَاءَكَ الْحَقُّ مِنْ كَبِّكَ

573
Surah Yunus: 10:92 - 98
فَلَا تَكُوْنَنَّ مِنَ الْمُتَرِيْنَ ﴿١٤) وَلاَ تَكُوْنَنَّ مِنَ الَّذِيْنَ كَذَّبُوْا
بِأَيْتِ اللَّهِ فَتَكُوْنَ مِنَ الْخُسِرِينَ ﴿٩٥﴾ إِنَّ الَّذِيْنَ حَقَّتُ عَلَيْهِمْ
كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ ﴿٩٦﴾ وَلَوْجَآءَتُهُمْ كُلُّ ايَةٍ حَتَّى يَرَوُا
الْعَذَابَ الْآلِيْمَ ﴿٩٧﴾ فَلَوْلًا كَانَتُ قَرْيَةٌ أَمَنَتُ فَنَفَعَهَا إِيْمَانُهَاَ
إِلَّ قَوْمَ يُؤْنُسَ ء ◌َ امَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْىِ فِى
الْحَيُوةِ الدُّنْيَا وَمَتَّعُنُهُمْ إِلى حِيْنٍ ﴿٩٨﴾
So, today, We shall save your body, so that you may be-
come a sign for those after you. And many of the people
are heedless of Our signs. [92]
And surely We gave the children of Isra'il a proper place
to live, and provided them with good things. So they
did not disagree until knowledge came to them. Surely,
Allah will decide between them on the Doomsday,
about what they used to dispute. [93]
So, if you are in doubt about what We have sent down
to you, ask those who read the Book (revealed) before
you. Surely, truth has come to you from your Lord, so
never be among those who are suspicious. [94]
And never be among those who have belied Our signs,
lest you should be among the losers. [95]
Surely, those against whom the Word of your Lord
stands settled will not believe, [96] even though every
sign comes to them, unless they witness the painful
punishment. [97]
So, how is it that there never was a town which could
have believed and its belief would have been of benefit
to it except the people of Yunus .(Jonah)! When they
came to believe, We removed from them the punish-
ment of humiliation in the worldly life and let them en-
joy themselves for some time. [98]
Commentary
Addressing Pharaoh in the first verse (92), it was said that Allah
will take his body out of the waters after he is drowned so that his