سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 72
فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ ﴿72﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"But if you turn away [from accepting my doctrine of Islâmic Monotheism, i.e. to worship none but Allâh], then no reward have I asked of you; my reward is only from Allâh, and I have been commanded to be of the Muslims (i.e. those who submit to Allâh’s Will)."
Word by Word — Arabic, Transliteration & Meaning
فَإِن
fa-in
But if
تَوَلَّيْتُمْ
tawallaytum
you turn away
فَمَا
famā
then not
سَأَلْتُكُم
sa-altukum
I have asked you
مِّنْ
min
any
أَجْرٍ ۖ
ajrin
reward
إِنْ
in
Not
أَجْرِىَ
ajriya
(is) my reward
إِلَّا
illā
but
عَلَى
ʿalā
on
ٱللَّهِ ۖ
l-lahi
Allah
وَأُمِرْتُ
wa-umir'tu
and I have been commanded
أَنْ
an
that
أَكُونَ
akūna
I be
مِنَ
mina
of
ٱلْمُسْلِمِينَ
l-mus'limīna
the Muslims
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.
72. But if you turn away, then I have not asked you for any reward [85] (which could then be stopped); my reward is only with Allah, and I have been commanded to be among those who submit.
[85]
It is Permissible to Take Compensation for Islamic Services and Preaching:
That is, even if my words of advice do not please you, I will not desist from this work; rather, I will continue to admonish you, because this is the command of Allah to me. I am appointed by Him, and my reward is with Him. I am neither your salaried employee nor do I have any greed from you, such that if you dislike these words, you would withhold my salary or give me nothing. I have no such desire from you. I am only bound by Allah’s command and obedient to Him alone. This has been the practice of the rest of the Prophets besides Sayyiduna Nuh ؑ as well: that Prophets are generally sent when the conditions of a nation have deteriorated, disbelief, polytheism, and oppression are widespread. In such circumstances, it is a great thing if the opponents even listen to the words of the Prophets, and the reward is upon the One Who has appointed them to this task. From this, it is understood that if an Islamic government or a Muslim institution appoints someone for the work of preaching, then it is permissible to take a salary or compensation from that government or institution, whether this preaching work is within the country or abroad, in Dar al-Islam or Dar al-Harb. Even if the preacher is not in need of this salary, he should still take it and give it in charity, as is also established from authentic ahadith.
[بخاری، کتاب الاحکام، باب رزق الحاکم مسلم۔ کتاب الزکوٰۃ۔ باب اباحۃ الاخذ لمن اعطی من غیر مسئلۃ]
[85]
It is Permissible to Take Compensation for Islamic Services and Preaching:
That is, even if my words of advice do not please you, I will not desist from this work; rather, I will continue to admonish you, because this is the command of Allah to me. I am appointed by Him, and my reward is with Him. I am neither your salaried employee nor do I have any greed from you, such that if you dislike these words, you would withhold my salary or give me nothing. I have no such desire from you. I am only bound by Allah’s command and obedient to Him alone. This has been the practice of the rest of the Prophets besides Sayyiduna Nuh ؑ as well: that Prophets are generally sent when the conditions of a nation have deteriorated, disbelief, polytheism, and oppression are widespread. In such circumstances, it is a great thing if the opponents even listen to the words of the Prophets, and the reward is upon the One Who has appointed them to this task. From this, it is understood that if an Islamic government or a Muslim institution appoints someone for the work of preaching, then it is permissible to take a salary or compensation from that government or institution, whether this preaching work is within the country or abroad, in Dar al-Islam or Dar al-Harb. Even if the preacher is not in need of this salary, he should still take it and give it in charity, as is also established from authentic ahadith.
[بخاری، کتاب الاحکام، باب رزق الحاکم مسلم۔ کتاب الزکوٰۃ۔ باب اباحۃ الاخذ لمن اعطی من غیر مسئلۃ]
