Surah 10. Yunus, Ayah 103
| ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ |
| Transliteration | : | thumma nunajje rusul -naa wa- 'alladhena 'aamano ka- dhaalika h.aqq(an) calay -naa nunji al- mu'minen |
| Pickthall | : | Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers. |
| Asad | : | [For thus it always happens: We seal the doom of all who deny the truth and give the lie to Our messages;] and thereupon We save Our apostles and those who have attained to faith.125 Thus have We willed it upon Ourselves: We save all who believe [in Us].126 |
| Malik | : | When such a time comes, We rescue Our Rasools and those who believe - this is Our way; it is but right that We rescue the believers. |
| Yusuf Ali | : | In the end We deliver Our apostles and those who believe: thus is it fitting on Our part that We should deliver those who believe! |
Note - 125My long interpolation at the beginning of this verse is
based, in the main, on Zamakhshari's interpretation of
it. It is necessitated by the fact that the adverbial
conjunction thumma ("thereupon" or "thereafter") does not
relate here to the immediately preceding passage but to a
theme repeatedly occurring in the Qur'an and only
indirectly alluded to in verse {102} above: namely, the
experiences of the earlier prophets with their
recalcitrant communities, the doom of those who gave the
lie to their messages and, in every case, a divine
deliverance of the prophet concerned and of those who
followed him. Rashid Rida' describes this passage,
rightly, as "one of the most outstanding examples of the
elliptic mode of expression (ijaz) to be found in the
Qur'an" (Manar XI, 487).
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Note - 126Razi explains the phrase haqqan 'alayna (lit., "as is
incumbent upon Us") as denoting no more than a logical
necessity, i.e., the unavoidable fulfilment of God's
"willing it upon Himself", and not a "duty" on His part:
for, neither is anything "incumbent" upon Him who has the
power to will anything, nor - as Razi points out - has
man any "right" with regard to his Creator.
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My long interpolation at the beginning of this verse is based, in the main, on Zamakhshari's interpretation of it. It is necessitated by the fact that the adverbial conjunction thumma ("thereupon" or "thereafter") does not relate here to the immediately preceding passage but to a theme repeatedly occurring in the Qur'an and only indirectly alluded to in verse {102} above: namely, the experiences of the earlier prophets with their recalcitrant communities, the doom of those who gave the lie to their messages and, in every case, a divine deliverance of the prophet concerned and of those who followed him. Rashid Rida' describes this passage, rightly, as "one of the most outstanding examples of the elliptic mode of expression (ijaz) to be found in the Qur'an" (Manar XI, 487). |
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Razi explains the phrase haqqan 'alayna (lit., "as is incumbent upon Us") as denoting no more than a logical necessity, i.e., the unavoidable fulfilment of God's "willing it upon Himself", and not a "duty" on His part: for, neither is anything "incumbent" upon Him who has the power to will anything, nor - as Razi points out - has man any "right" with regard to his Creator. |
