سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 99
وَلَوْ شَآءَ رَبُّكَ لَـَٔامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ ﴿99﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad صلى الله عليه وسلم) then compel mankind, until they become believers.
Word by Word — Arabic, Transliteration & Meaning
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
رَبُّكَ
rabbuka
your Lord
لَـَٔامَنَ
laāmana
surely, (would) have believed
مَن
man
who
فِى
fī
(are) in
ٱلْأَرْضِ
l-arḍi
the earth
كُلُّهُمْ
kulluhum
all of them
جَمِيعًا ۚ
jamīʿan
together
أَفَأَنتَ
afa-anta
Then, will you
تُكْرِهُ
tuk'rihu
compel
ٱلنَّاسَ
l-nāsa
the mankind
حَتَّىٰ
ḥattā
until
يَكُونُوا۟
yakūnū
they become
مُؤْمِنِينَ
mu'minīna
believers
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 99) ➊ {وَ لَوْ شَآءَ رَبُّكَ لَاٰمَنَ …:} That is, if Allah had willed, He could have made the nature of jinn and humans like that of angels, so that they would not be able to commit disbelief and disobedience at all, or He could have turned all their hearts towards faith and obedience. But in this way, the very purpose of creating jinn and humans as a separate category would have been lost. (See Hud: 118, 119. Fatir: 8) Therefore, He has, by His will, placed in their nature the ability to use intellect and, if they wish, choose the path of faith and obedience, or if they wish, choose disbelief and disobedience.
➋ { اَفَاَنْتَ تُكْرِهُ النَّاسَ حَتّٰى يَكُوْنُوْا مُؤْمِنِيْنَ :} That is, faith is a matter of the heart; no one can be forced into it, nor is it permissible to do so. He said: «{ لَاۤ اِكْرَاهَ فِي الدِّيْنِ }» [ البقرۃ : ۲۵۶ ] "There is no compulsion in religion." Even if you forcibly make someone a Muslim, what guarantee is there that faith has also entered his heart? Out of compassion, it was the strong desire of the Prophet (peace be upon him) that all of Allah's servants bring faith, so in this verse, he (peace be upon him) was comforted by saying that since this is not going to happen, why do you put yourself in grief and distress?
➋ { اَفَاَنْتَ تُكْرِهُ النَّاسَ حَتّٰى يَكُوْنُوْا مُؤْمِنِيْنَ :} That is, faith is a matter of the heart; no one can be forced into it, nor is it permissible to do so. He said: «{ لَاۤ اِكْرَاهَ فِي الدِّيْنِ }» [ البقرۃ : ۲۵۶ ] "There is no compulsion in religion." Even if you forcibly make someone a Muslim, what guarantee is there that faith has also entered his heart? Out of compassion, it was the strong desire of the Prophet (peace be upon him) that all of Allah's servants bring faith, so in this verse, he (peace be upon him) was comforted by saying that since this is not going to happen, why do you put yourself in grief and distress?
