سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 46
وَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ ﴿46﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Whether We show you (in your lifetime, O Muhammad صلى الله عليه وسلم) some of what We promise them (the torment), or We cause you to die - still unto Us is their return, and moreover, Allâh is Witness over what they used to do.
Word by Word — Arabic, Transliteration & Meaning
وَإِمَّا
wa-immā
And whether
نُرِيَنَّكَ
nuriyannaka
We show you
بَعْضَ
baʿḍa
some
ٱلَّذِى
alladhī
(of) that which
نَعِدُهُمْ
naʿiduhum
We promised them
أَوْ
aw
or
نَتَوَفَّيَنَّكَ
natawaffayannaka
We cause you to die
فَإِلَيْنَا
fa-ilaynā
then to Us
مَرْجِعُهُمْ
marjiʿuhum
(is) their return
ثُمَّ
thumma
then
ٱللَّهُ
l-lahu
Allah
شَهِيدٌ
shahīdun
(is) a Witness
عَلَىٰ
ʿalā
over
مَا
mā
what
يَفْعَلُونَ
yafʿalūna
they do
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
46. And whether We show you (O Prophet) some of what We have promised them of punishment, or We cause you to die (before that), to Us is their return [63], and Allah is Witness over what they do.
[62]
How Was the Prophecy of Punishment for the Disbelievers Fulfilled?
For the disbelievers and polytheists, the greatest pain and punishment could only be the dominance of Islam and their humiliating defeat. Thus, a major part of this punishment was witnessed by the Messenger of Allah ﷺ himself, as well as by all Muslims and disbelievers, during his lifetime. Islam continued to advance and rapidly achieved stages of progress, and from the Battle of Badr to the Battle of Tabuk, the disbelievers faced nothing but defeat and humiliation both on the battlefield and socially. Whatever remained, Allah Almighty completed after your passing, and up to the era of Uthman, there came a time when the banner of Islam was raised in nearly the entire world, and disbelief was completely subdued and overpowered.
[63] Furthermore, the promise of punishment for the disbelievers was not limited only to the life of this world, but the promise of punishment in the Hereafter was permanently present. It is not possible that if they have faced punishment in this world, they will be spared in the Hereafter. In other words, if any disbeliever escapes punishment in the life of this world, then the punishment of the Hereafter is, in any case, certain and much more severe.
[62]
How Was the Prophecy of Punishment for the Disbelievers Fulfilled?
For the disbelievers and polytheists, the greatest pain and punishment could only be the dominance of Islam and their humiliating defeat. Thus, a major part of this punishment was witnessed by the Messenger of Allah ﷺ himself, as well as by all Muslims and disbelievers, during his lifetime. Islam continued to advance and rapidly achieved stages of progress, and from the Battle of Badr to the Battle of Tabuk, the disbelievers faced nothing but defeat and humiliation both on the battlefield and socially. Whatever remained, Allah Almighty completed after your passing, and up to the era of Uthman, there came a time when the banner of Islam was raised in nearly the entire world, and disbelief was completely subdued and overpowered.
[63] Furthermore, the promise of punishment for the disbelievers was not limited only to the life of this world, but the promise of punishment in the Hereafter was permanently present. It is not possible that if they have faced punishment in this world, they will be spared in the Hereafter. In other words, if any disbeliever escapes punishment in the life of this world, then the punishment of the Hereafter is, in any case, certain and much more severe.
