سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 32
فَذَٰلِكُمُ ٱللَّهُ رَبُّكُمُ ٱلْحَقُّ ۖ فَمَاذَا بَعْدَ ٱلْحَقِّ إِلَّا ٱلضَّلَـٰلُ ۖ فَأَنَّىٰ تُصْرَفُونَ ﴿32﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Such is Allâh, your Lord in truth. So after the truth, what else can there be, save error? How then are you turned away?
Word by Word — Arabic, Transliteration & Meaning
فَذَٰلِكُمُ
fadhālikumu
For that
ٱللَّهُ
l-lahu
(is) Allah
رَبُّكُمُ
rabbukumu
your Lord
ٱلْحَقُّ ۖ
l-ḥaqu
the true
فَمَاذَا
famādhā
So what (can be)
بَعْدَ
baʿda
after
ٱلْحَقِّ
l-ḥaqi
the truth
إِلَّا
illā
except
ٱلضَّلَـٰلُ ۖ
l-ḍalālu
the error
فَأَنَّىٰ
fa-annā
So how
تُصْرَفُونَ
tuṣ'rafūna
(are) you turned away
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 32) ➊ { فَذٰلِكُمُ اللّٰهُ رَبُّكُمُ الْحَقُّ: ’’ الْحَقُّ ‘‘} Established, true, that is, the One who owns your sustenance, life and death, the Creator and Owner of your body, and the One who manages the entire universe—when you also acknowledge only Allah as such, then know that your true, established, and rightful Lord is only Allah. Now, whatever else there may be, it will either be truth or falsehood; it cannot be both truth and falsehood at the same time. So, when Allah’s being Lord and Owner is the truth, and only His being in control is the truth, then for anyone else to be in control or to have the power to make Allah comply—if not falsehood, then what is it? Despite this, how does your heart accept that you abandon the truth and choose the path of misguidance, and abandon monotheism for polytheism? Think! How are you being turned away from the path of truth?
➋ {فَمَا ذَا بَعْدَ الْحَقِّ اِلَّا الضَّلٰلُ …:} From this, it is understood that the truth is always only one. The statement that “let everyone stick to what they are upon, all are correct,” or that among the four Sunni schools formed after the best generations of Muslims—whether Hanafi, Shafi’i, Maliki, or Hanbali—all are right, is against this verse. How can everything in all these schools be right at the same time? In their disputed issues, if there is a correct ruling, it will only be one; the others will be mistaken. Although a mujtahid, despite his mistake, will receive a reward for his sincerity and effort, we can never call his mistake the truth. For example, one group says that every intoxicant is forbidden, and another says that only wine made from grapes or dates is forbidden, and all other intoxicants are lawful—how can both be right? One says that if a man commits adultery with a woman brought for hire, the prescribed punishment applies, and another says that for adultery with a hired woman, the prescribed punishment does not apply—how can both be correct? One school says that if someone, despite knowing the prohibition of marrying his mother or sister, marries and commits adultery, there is no prescribed punishment, and another says that this act is apostasy, for which the punishment is death—how can both be correct? Then, many imams say that faith increases and decreases, and deeds are part of faith, and there is a difference between our faith and that of the Prophets, angels, and Companions as vast as the earth and sky. In contrast, some say that faith is only affirmation by the heart and declaration by the tongue, and deeds, even prayer and fasting, are not part of faith, and since we have affirmed and declared, and so have Jibreel (peace be upon him) and Abu Bakr (may Allah be pleased with him), there is no difference in faith between us and them, that anyone’s faith is less or more; all are equal. You tell yourself, with so much contradiction, how can both be right? In summary, if one of two contradictory things is true, then the other is certainly misguidance and error.
➋ {فَمَا ذَا بَعْدَ الْحَقِّ اِلَّا الضَّلٰلُ …:} From this, it is understood that the truth is always only one. The statement that “let everyone stick to what they are upon, all are correct,” or that among the four Sunni schools formed after the best generations of Muslims—whether Hanafi, Shafi’i, Maliki, or Hanbali—all are right, is against this verse. How can everything in all these schools be right at the same time? In their disputed issues, if there is a correct ruling, it will only be one; the others will be mistaken. Although a mujtahid, despite his mistake, will receive a reward for his sincerity and effort, we can never call his mistake the truth. For example, one group says that every intoxicant is forbidden, and another says that only wine made from grapes or dates is forbidden, and all other intoxicants are lawful—how can both be right? One says that if a man commits adultery with a woman brought for hire, the prescribed punishment applies, and another says that for adultery with a hired woman, the prescribed punishment does not apply—how can both be correct? One school says that if someone, despite knowing the prohibition of marrying his mother or sister, marries and commits adultery, there is no prescribed punishment, and another says that this act is apostasy, for which the punishment is death—how can both be correct? Then, many imams say that faith increases and decreases, and deeds are part of faith, and there is a difference between our faith and that of the Prophets, angels, and Companions as vast as the earth and sky. In contrast, some say that faith is only affirmation by the heart and declaration by the tongue, and deeds, even prayer and fasting, are not part of faith, and since we have affirmed and declared, and so have Jibreel (peace be upon him) and Abu Bakr (may Allah be pleased with him), there is no difference in faith between us and them, that anyone’s faith is less or more; all are equal. You tell yourself, with so much contradiction, how can both be right? In summary, if one of two contradictory things is true, then the other is certainly misguidance and error.
