سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 62
أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿62﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
No doubt! Verily, the Auliyâ’ of Allâh [i.e. those who believe in the Oneness of Allâh and fear Allâh much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allâh much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve.
Word by Word — Arabic, Transliteration & Meaning
أَلَآ
alā
No doubt
إِنَّ
inna
Indeed
أَوْلِيَآءَ
awliyāa
(the) friends
ٱللَّهِ
l-lahi
(of) Allah
لَا
lā
(there will be) no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
upon then
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
will grieve
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.
62. Behold! Surely, the friends [77] of Allah will have no fear, nor will they grieve [78].
[77]
The Identification of the Friends of Allah:
The definition of the friends of Allah is explained in the next verse: those who believe and remain fearful of Allah, and the qualities of the pious that are mentioned at the beginning of Surah Al-Baqarah are as follows: they believe in the unseen, establish prayer, spend out of what We have provided for them, believe in this Book, i.e., the Quran, and the previous scriptures, and have certainty in the Hereafter. Thus, all believers who possess these mentioned qualities are friends of Allah. Then, since faith and piety also have many levels, accordingly, the friends of Allah also have many levels. In common understanding, the friends of Allah are those who have attained high levels of faith and piety. To understand this, consider that fifty or a hundred rupees is also wealth, but a wealthy person is one who has thousands and millions of rupees in excess of his needs. Similarly, it is narrated from some Companions regarding the quality of a wali (friend of Allah) that a wali is that Muslim whom, when seen, reminds one of Allah, and who has selfless love for the creation of Allah.
The Concept of the Friends of Allah in the Present Era:
Even in the first century, there were some Muslims whose natures were more inclined towards asceticism, piety, and worship. In the first and second centuries of Hijrah, they were called ascetics and righteous people. But in the third century, when Greek and Indian philosophy began to influence Muslims, this group became inclined towards renunciation of the world and monasticism, and the concept of the friends of Allah changed completely. This term became restricted only to those who engaged in spiritual exercises and seclusions, formally attached themselves to a sheikh or wali through allegiance, and from whom miracles appeared. Then, among this group, un-Islamic beliefs such as the unity of existence, unity of witnessing, and incarnation entered, and the criterion for sainthood became the number of miracles manifested by a person—the more miracles, the higher the rank of sainthood. Then, some among them even claimed that they received news directly from Allah and had no need for the Messenger. Some considered the Shariah to be mere bones and their own path (tariqah) to be the real essence, and they laid the foundation for a formal esoteric system of sainthood. In this, the system of spiritual mentorship and discipleship was made obligatory, and they began to consider only their specific group as superior and as the friends of Allah. People were made to fear the knowledge of the unseen, authority, and awe of these friends of Allah, and such beliefs were widely propagated among Muslims. From the perspective of Shariah, such beliefs are completely baseless.
[78]
Glad Tidings for the Friends of Allah:
The word "fear" is used for any impending danger, and the word "grief" is used for a blessing lost in the past. This glad tiding applies to both worlds, i.e., in this world and in the Hereafter. In this world, these friends of Allah have such trust in their Lord that nothing can frighten them, nor do they have the grief that comes from having spent their past lives in heedlessness of Allah or in vain pursuits. The same will be the case in the Hereafter: the terror of that day will not terrify them, nor will thirst afflict them, nor will there be any kind of pain or fear of punishment, nor will there be any regret or remorse regarding the life spent in the world, nor sorrow over the loss of any desired thing.
[77]
The Identification of the Friends of Allah:
The definition of the friends of Allah is explained in the next verse: those who believe and remain fearful of Allah, and the qualities of the pious that are mentioned at the beginning of Surah Al-Baqarah are as follows: they believe in the unseen, establish prayer, spend out of what We have provided for them, believe in this Book, i.e., the Quran, and the previous scriptures, and have certainty in the Hereafter. Thus, all believers who possess these mentioned qualities are friends of Allah. Then, since faith and piety also have many levels, accordingly, the friends of Allah also have many levels. In common understanding, the friends of Allah are those who have attained high levels of faith and piety. To understand this, consider that fifty or a hundred rupees is also wealth, but a wealthy person is one who has thousands and millions of rupees in excess of his needs. Similarly, it is narrated from some Companions regarding the quality of a wali (friend of Allah) that a wali is that Muslim whom, when seen, reminds one of Allah, and who has selfless love for the creation of Allah.
The Concept of the Friends of Allah in the Present Era:
Even in the first century, there were some Muslims whose natures were more inclined towards asceticism, piety, and worship. In the first and second centuries of Hijrah, they were called ascetics and righteous people. But in the third century, when Greek and Indian philosophy began to influence Muslims, this group became inclined towards renunciation of the world and monasticism, and the concept of the friends of Allah changed completely. This term became restricted only to those who engaged in spiritual exercises and seclusions, formally attached themselves to a sheikh or wali through allegiance, and from whom miracles appeared. Then, among this group, un-Islamic beliefs such as the unity of existence, unity of witnessing, and incarnation entered, and the criterion for sainthood became the number of miracles manifested by a person—the more miracles, the higher the rank of sainthood. Then, some among them even claimed that they received news directly from Allah and had no need for the Messenger. Some considered the Shariah to be mere bones and their own path (tariqah) to be the real essence, and they laid the foundation for a formal esoteric system of sainthood. In this, the system of spiritual mentorship and discipleship was made obligatory, and they began to consider only their specific group as superior and as the friends of Allah. People were made to fear the knowledge of the unseen, authority, and awe of these friends of Allah, and such beliefs were widely propagated among Muslims. From the perspective of Shariah, such beliefs are completely baseless.
[78]
Glad Tidings for the Friends of Allah:
The word "fear" is used for any impending danger, and the word "grief" is used for a blessing lost in the past. This glad tiding applies to both worlds, i.e., in this world and in the Hereafter. In this world, these friends of Allah have such trust in their Lord that nothing can frighten them, nor do they have the grief that comes from having spent their past lives in heedlessness of Allah or in vain pursuits. The same will be the case in the Hereafter: the terror of that day will not terrify them, nor will thirst afflict them, nor will there be any kind of pain or fear of punishment, nor will there be any regret or remorse regarding the life spent in the world, nor sorrow over the loss of any desired thing.
