Surah 10. Yunus, Ayah 3
| إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ يُدَبِّرُ الْأَمْرَ ۖ مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ |
| Asad | : | VERILY, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness,6 governing all that exists. There is none that could intercede with Him unless He grants leave therefor.7 Thus is God, your Sustainer: worship, therefore, Him [alone]: will you not, then, keep this in mind? |
| Malik | : | The fact is that your Rabb is the same Allah Who created the heavens and the earth in six Yome (time periods) and is firmly established on the Throne of authority, and is directing the affairs of the universe. None can intercede for you, except the one who receives His permission. This is Allah your Rabb, so worship Him: will you not receive admonition? |
| Pickthall | : | Lo! your Lord is Allah Who created the heavens and the earth in six days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind? |
| Yusuf Ali | : | Verily your Lord is Allah Who created the heavens and the earth in six Days and is firmly established on the Throne (of authority) regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not celebrate His praises? 1385 1386 1387 |
| Transliteration | : | 'inna rabb -kum 'allaah 'alladhe khalaqa as- samaawaat wa- al- 'ard. fe sittah ayyaam thumma istawaa calaa al- carsh yudabbir al- 'amr maa min shafec 'illaa min bacdi 'idhn -hi dhaalikum 'allaah rabb -kum fa- ucbudo -hu 'a- fa- laa tadhakkaron |
Note - 6See surah {7}, note [43]. Since belief in divine
revelation naturally presupposes a belief in the
existence of God as the self-subsistent fount of all
being, the reference to the revelation of the Qur'an with
which this surah opens is followed by a consideration of
God's creative almightiness.
|
Note - 7Lit., "there is no intercessor whatever, save after His
leave [has been granted]". Cf. 2:255 - "Who is there
that could intercede with Him, unless it be by His
leave?" Thus, the Qur'an rejects the popular belief in
unqualified "intercession" by living or dead saints or
prophets. As is shown elsewhere in the Qur'an (e.g., in
20:109, 21:28 or 34:23), God will grant to His
prophets on Judgment Day the permission to "intercede",
symbolically, for such of the sinners as will have
already achieved His redemptive acceptance (rida') by
virtue of their repentance or basic goodness (see 19:87
and the corresponding note [74]): in other words, the
right of "intercession" thus granted to the prophets will
be but an expression of God's approval of the latter.
Further-more, the above denial of the possibility of
unqualified intercession stresses, indirectly, not only
God's omniscience - which requires no "mediator" - but
also the immutability of His will: and thus it connects
with the preceding mention of His almightiness. (See also
note [27] below.)
|
Note - 1385See note 1031 to vii. 54.
|
Note - 1386Istawa, with the preposition ila after it, means He
turned to or He directed Himself by His will to as in
ii-29. With the preposition 'ala after it, as here and in
vii. 54 and elsewhere, the meaning seems to be "to mount
or ascend," and to be firmly established, to sit firm and
unshaken, beyond question. "The Throne represents many
ideas: e.g., (1) that God is high above all His Creation;
(2) that He regulates and governs it, as a king does,
whose authority is unquestionably recognised; (3) that He
is not, therefore, like the gods of Greece, and paganism,
who were imagined to be in a world apart, careless of
mankind, or jealous of mankind, but on the contrary. He
(4) disposes of their affairs and all affairs
continuously and with justice; (5) that the authority of
His prophets, ministers, and messengers is derived from
Him, and such intercession as they can make is by His
will and permission.
|
Note - 1387Cf. vi. 80.
|
Share your thoughts about this with others by posting a comment. Visit our FAQ for some ideas.
Filter Comments 
 |
See surah {7}, note [43]. Since belief in divine revelation naturally presupposes a belief in the existence of God as the self-subsistent fount of all being, the reference to the revelation of the Qur'an with which this surah opens is followed by a consideration of God's creative almightiness. |
| |
Lit., "there is no intercessor whatever, save after His leave [has been granted]". Cf. 2:255 - "Who is there that could intercede with Him, unless it be by His leave?" Thus, the Qur'an rejects the popular belief in unqualified "intercession" by living or dead saints or prophets. As is shown elsewhere in the Qur'an (e.g., in 20:109, 21:28 or 34:23), God will grant to His prophets on Judgment Day the permission to "intercede", symbolically, for such of the sinners as will have already achieved His redemptive acceptance (rida') by virtue of their repentance or basic goodness (see 19:87 and the corresponding note [74]): in other words, the right of "intercession" thus granted to the prophets will be but an expression of God's approval of the latter. Further-more, the above denial of the possibility of unqualified intercession stresses, indirectly, not only God's omniscience - which requires no "mediator" - but also the immutability of His will: and thus it connects with the preceding mention of His almightiness. (See also note [27] below.) |
| |
Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in ii-29. With the preposition 'ala after it, as here and in vii. 54 and elsewhere, the meaning seems to be "to mount or ascend," and to be firmly established, to sit firm and unshaken, beyond question. "The Throne represents many ideas: e.g., (1) that God is high above all His Creation; (2) that He regulates and governs it, as a king does, whose authority is unquestionably recognised; (3) that He is not, therefore, like the gods of Greece, and paganism, who were imagined to be in a world apart, careless of mankind, or jealous of mankind, but on the contrary. He (4) disposes of their affairs and all affairs continuously and with justice; (5) that the authority of His prophets, ministers, and messengers is derived from Him, and such intercession as they can make is by His will and permission. |
