Surah Yunus Ayat 6 in Arabic Text
Here you can read various translations of verse 6
Indeed, in the alternation of the night and the day and [in] what Allah has created in the heavens and the earth are signs for a people who fear Allah
Verily, in the alternation of the night and the day, and in all that Allah hath created, in the heavens and the earth, are signs for those who fear Him.
Surely in the alternation of the night and the day and in all that Allah has created in the heavens and the earth there are signs for the people who seek to avoid (error of outlook and conduct).
Verily, in the alternation of the night and the day and in all that Allah has created in the heavens and the earth are Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for those people who keep their duty to Allah, and fear Him much.
Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil).
Surely, in the alternation (Or: the differences) of the night and the daytime and whatever Allah has created in the heavens and the earth, are indeed signs for a people who are pious.
In the succession of night and day, and in what God created in the heavens and earth, there truly are signs for those who are aware of Him.
Quran 10 Verse 6 Explanation
For those looking for commentary to help with the understanding of Surah Yunus ayat 6, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(10:6) Surely in the alternation of the night and the day and in all that Allah has created in the heavens and the earth there are signs for the people who seek to avoid (error of outlook and conduct).
11. This is the third argument in proof of the doctrine of the life in the Hereafter. It is based on Allah’s manifestations in the heavens and on the earth. The greatest and most manifest of these are the sun the moon and the alternation of the night and day, for these are ever present before each and every human being. All these clearly show that the Creator of this great and vast universe is not a child who has made all this for mere fun and will break it up when he is satiated with it. These manifestations of His are a clear proof of the fact that the Creator is All-Wise, for there is a system, a wisdom, a design and a serious object in each and every particle of His creation. These seem, as it were, to say: When you yourselves learn from the signs and manifestations of His wisdom that He is All-Wise, how can you, then, expect that He will not call man to account after granting him common sense, moral feelings, independent responsibility and authority to exploit His endless resources, and that He will not reward those who make the right use of these and punish those who abuse them?
Thus, it has become obvious that in (Ayats 4-6), three arguments have been given in their logical order to present the doctrine of the Hereafter:
(1) The fact of the origination of life in this world is a proof that life in the next world is also possible.
(2) There must be life in the Hereafter, because it is essential for the recompense of the deeds that one does, and of the use or abuse one makes of the moral responsibilities that have been entrusted to man. Therefore, it is the demand of common sense and justice that there must be another world in which one should bear the consequences of his deeds, for this is not possible in this world.
(3) When common sense and justice demand that there must be life in the Hereafter, this need will surely be satisfied, for the Creator of man and the universe is All- Wise, and it cannot be conceived that the All-Wise will not satisfy the demands of common sense and justice.
A serious thinking will show that these are the only possible arguments for the proof of the life in the Hereafter and these suffice, too. After this the only thing that might be demanded in this connection is that it should be actually demonstrated before man to convince him that this thing is possible, necessary and demanded by the Wisdom of Allah. But it is obvious that this will not be done in this world for this is for the trial of man and not for recompense, and Allah wills to test whether man believes in the Hereafter without seeing it, merely by his reasoning on the right lines.
Besides this, the words, “He explains in detail the signs for a people who have knowledge” and “Are indeed signs for a people who fear Allah” are worthy of serious consideration. These words imply this: Allah has in His wisdom spread such signs in each and every manifestation of His as clearly point to the realities that are hidden behind them; but only those people can reach to those realities, who (a) free themselves from the prejudices of ignorance and acquire knowledge from the sources with which Allah has provided man for this purpose, and (b) have the intention of avoiding wrong ways and following the right way.
The tafsir of Surah Yunus verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Yunus ayat 5 which provides the complete commentary from verse 5 through 6.
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