10. Yunus

If misfortune, illness or poverty, should befall a, disbelieving, man, he calls upon Us on his side, that is, lying down, or sitting or standing, in other words, in every state; but when We have relieved him of his misfortune, he passes on, in his unbelief, as if (ka-an is softened, its subject omitted, in other words [read as] ka-annahu) he had never called upon Us because of a misfortune that befell him. So, in the same way that supplication during misfortune and abstention [from supplication] in times of comfort were adorned for him, is adorned for the prodigal, the idolaters, that which they do.

And indeed We have destroyed generations, communities, before you, O people of Mecca, when they did evil, by way of idolatry, and, indeed, their messengers brought them clear proofs, indicating their truthfulness; but they would not believe (wa-mā kānū li-yu’minū: this is a supplement to zalamū, ‘they did evil’). So, just as We destroyed those, We shall requite the sinning, the unbelieving, folk.

Then We made you, O people of Mecca, successors (khalā’if is the plural of khalīfa) in the earth after them, that We might behold how you would behave, in it, and whether you would take heed from their example and believe in Our messengers.

And when Our clear, manifest (bayyināt is a circumstantial qualifier), verses, [from] the Qur’ān, are recited to them, those who do not expect to encounter Us, those who do not fear the Resurrection, say, ‘Bring a Qur’ān other than this, one in which our gods are not denigrated, or change it’, of your own accord. Say, to them: ‘It is not for me to change it of my own accord. I only follow that which is revealed to me. Truly I fear, if I should disobey my Lord, by changing it, the chastisement of a dreadful day’, that is, the Day of Resurrection.

Say: ‘If God had willed I would not have recited it to you, nor would He have made it known to you, [nor] would He have made you aware of it (the lā [of wa-lā adrākum] is for negation, and is a supplement to what preceded; a variant reading has the lām [sc. la-adrākum, ‘He would have made it known to you’] as the response to the [conditional] law, ‘if’, in other words, He would have made it known to you by the tongue of someone other than myself). For I have already dwelt among you a [whole] lifetime, of forty years, before this [Qur’ān], not relating to you anything [of the sort], so will you not understand?’, that this [Qur’ān] is not from myself?

And who, that is, no one, does greater evil than he who invents a lie against God, by ascribing a partner to Him, or denies His signs?, [denies] the Qur’ān. Surely, it is that, the sinners, the idolaters, shall not prosper, they shall [never] find happiness.

And they worship, besides God, that is, other than Him, that which can neither hurt them, should they not worship it, nor profit them, if they do worship it — and these are the idols; and they say, of them: ‘These are our intercessors with God’. Say, to them: ‘Would you tell, would you inform, God of what He does not know in the heavens or in the earth?’ (the interrogative is meant as a disavowal), for if He had a partner, He [Himself] would know it, since nothing can be hidden from Him. Glory be to Him!, in [affirmation of] His transcendence, and High be He exalted above what they associate! with Him.

Mankind was but one community, following one religion, that is submission [to the One God], from the time of Adam to the time of Noah; but it is also said [that this was the case] from the time of Abraham to that of ‘Amr b. Luhayy; then they differed, some of them remaining firmly [upon belief in One God], while others disbelieved. And had it not been for a word that had already preceded from your Lord, [to the effect] that requital would be deferred until the Day of Resurrection, it would have been decided between them, that is, [between] mankind, in this life, regarding that over which they differed, in religion, by the disbelievers being punished.

And they, the people of Mecca, say, ‘Why has a sign not been sent down on him, on Muhammad (s), from his Lord?’, as was the case with [previous] prophets, in the way of a she-camel, a staff or a [glowing] hand. Then say, to them: ‘The Unseen, that which is concealed from servants, in other words, its affair, belongs only to God, and it is from this [Unseen] that signs come forth; therefore He alone can bring them forth: mine is only to covey the Message. So wait, for the chastisement, if you do not believe. I am waiting with you’.