Sura 10, Yunus

The Quranic text and Ali’s version

ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُواْ...   

10:103. In the end We deliver Our Messengers and those who believe:

...كَذَلِكَ حَقًّا عَلَيْنَا نُنجِ الْمُؤْمِنِينَ ﴿١٠٣﴾  

thus is it fitting on Our part that We should deliver those who believe!

Transliteration Summa nunajji rusulana_ wallazina a_manu_ kaza_lik(a), haqqan 'alaina_ nunjil mu'minin(a).

Asad’s version

10:103 [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

Pickthall’s version

Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.

Yuksel’s version

Put Your Full Trust In God

10:103 Then We will save Our messengers and those who acknowledge. It is thus binding upon Us that We save those who acknowledge.

***************************************

[[ Asad’s notes –

125 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" (Manor XI, 487).

126 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.