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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 10. Yunus
Verses [Section]: 1-10[1], 11-20 [2], 21-30 [3], 31-40 [4], 41-53 [5], 54-60 [6], 61-70 [7], 71-82 [8], 83-92 [9], 93-103 [10], 104-109 [11]

Quran Text of Verse 71-82
10. Yunus Page 217وَ اتْلُAnd reciteعَلَیْهِمْto themنَبَاَthe newsنُوْحٍ ۘ(of) Nuhاِذْwhenقَالَhe saidلِقَوْمِهٖto his peopleیٰقَوْمِO my peopleاِنْIfكَانَisكَبُرَhardعَلَیْكُمْon youمَّقَامِیْmy stayوَ تَذْكِیْرِیْand my remindingبِاٰیٰتِthe Signs of Allahاللّٰهِthe Signs of Allahفَعَلَیthen onاللّٰهِAllahتَوَكَّلْتُI put my trustفَاَجْمِعُوْۤاSo you all resolveاَمْرَكُمْyour planوَ شُرَكَآءَكُمْand your partnersثُمَّThenلَاlet not beیَكُنْlet not beاَمْرُكُمْ(in) your planعَلَیْكُمْfor youغُمَّةًany doubtثُمَّThenاقْضُوْۤاcarry (it out)اِلَیَّupon meوَ لَاand (do) notتُنْظِرُوْنِ give me respite فَاِنْBut ifتَوَلَّیْتُمْyou turn awayفَمَاthen notسَاَلْتُكُمْI have asked youمِّنْanyاَجْرٍ ؕrewardاِنْNotاَجْرِیَ(is) my rewardاِلَّاbutعَلَیonاللّٰهِ ۙAllahوَ اُمِرْتُand I have been commandedاَنْthatاَكُوْنَI beمِنَofالْمُسْلِمِیْنَ the Muslims فَكَذَّبُوْهُBut they denied himفَنَجَّیْنٰهُso We saved himوَ مَنْand (those) whoمَّعَهٗ(were) with himفِیinالْفُلْكِthe shipوَ جَعَلْنٰهُمْand We made themخَلٰٓىِٕفَsuccessorsوَ اَغْرَقْنَاand We drownedالَّذِیْنَthose whoكَذَّبُوْاdeniedبِاٰیٰتِنَا ۚOur SignsفَانْظُرْThen seeكَیْفَhowكَانَwasعَاقِبَةُ(the) endالْمُنْذَرِیْنَ (of) those who were warned ثُمَّThenبَعَثْنَاWe sentمِنْۢafter himبَعْدِهٖafter himرُسُلًاMessengersاِلٰیtoقَوْمِهِمْtheir peopleفَجَآءُوْهُمْand they came to themبِالْبَیِّنٰتِwith clear proofsفَمَاBut notكَانُوْاthey wereلِیُؤْمِنُوْاto believeبِمَاwhatكَذَّبُوْاthey had deniedبِهٖ[it]مِنْbeforeقَبْلُ ؕbeforeكَذٰلِكَThusنَطْبَعُWe sealعَلٰی[on]قُلُوْبِthe heartsالْمُعْتَدِیْنَ (of) the transgressors ثُمَّThenبَعَثْنَاWe sentمِنْۢafter themبَعْدِهِمْafter themمُّوْسٰیMusaوَ هٰرُوْنَand HarunاِلٰیtoفِرْعَوْنَFiraunوَ مَلَاۡىِٕهٖand his chiefsبِاٰیٰتِنَاwith Our Signsفَاسْتَكْبَرُوْاbut they were arrogantوَ كَانُوْاand wereقَوْمًاa peopleمُّجْرِمِیْنَ criminal فَلَمَّاSo whenجَآءَهُمُcame to themالْحَقُّthe truthمِنْfrom Usعِنْدِنَاfrom Usقَالُوْۤاthey saidاِنَّIndeedهٰذَاthisلَسِحْرٌ(is) surely, a magicمُّبِیْنٌ clear قَالَMusa saidمُوْسٰۤیMusa saidاَتَقُوْلُوْنَDo you sayلِلْحَقِّabout the truthلَمَّاwhenجَآءَكُمْ ؕit has come to youاَسِحْرٌIs this magicهٰذَا ؕIs this magicوَ لَاBut (will) notیُفْلِحُsucceedالسّٰحِرُوْنَ the magicians قَالُوْۤاThey saidاَجِئْتَنَاHave you come to usلِتَلْفِتَنَاto turn us awayعَمَّاfrom thatوَجَدْنَاwe foundعَلَیْهِon itاٰبَآءَنَاour forefathersوَ تَكُوْنَand you two (may) haveلَكُمَاand you two (may) haveالْكِبْرِیَآءُthe greatnessفِیinالْاَرْضِ ؕthe landوَ مَاAnd we (are) notنَحْنُAnd we (are) notلَكُمَا(in) you twoبِمُؤْمِنِیْنَ believers 10. Yunus Page 218وَ قَالَAnd Firaun saidفِرْعَوْنُAnd Firaun saidائْتُوْنِیْBring to meبِكُلِّeveryسٰحِرٍmagicianعَلِیْمٍ learned فَلَمَّاSo whenجَآءَcameالسَّحَرَةُthe magiciansقَالَsaidلَهُمْto themمُّوْسٰۤیMusaاَلْقُوْاThrowمَاۤwhateverاَنْتُمْyouمُّلْقُوْنَ (wish to) throw فَلَمَّاۤThen whenاَلْقَوْاthey (had) thrownقَالَMusa saidمُوْسٰیMusa saidمَاWhatجِئْتُمْyou have broughtبِهِ ۙ[it]السِّحْرُ ؕ(is) the magicاِنَّIndeedاللّٰهَAllahسَیُبْطِلُهٗ ؕwill nullify itاِنَّIndeedاللّٰهَAllahلَا(does) notیُصْلِحُamendعَمَلَthe workالْمُفْسِدِیْنَ (of) the corrupters وَ یُحِقُّAnd Allah will establishاللّٰهُAnd Allah will establishالْحَقَّthe truthبِكَلِمٰتِهٖby His wordsوَ لَوْeven ifكَرِهَdislike itالْمُجْرِمُوْنَ۠the criminals
Translation of Verse 71-82

(10:71) Recite to them the story of Nuh105 when he said to his people, 'If my staying and my reminding (you) of Allah's signs be overbearing to you, then in Allah I have placed my trust.106 Therefore, get your acts together,107 (and call upon) your associate( gods).108 Further, let not your decision be ambiguous to you.109 Then go ahead and do to me (what you will) without giving me respite.110

(10:72) But, if you turn away, then I have not asked you for a wage. My wage is on Allah. And I have been ordered to be of those who submit.'

(10:73) But they gave him the lie. So, we delivered him and those with him in the ship, made them successors, and drowned those who cried lies to Our signs.111 See then, what was the end of those who were warned.112

(10:74) Then we sent forth, after him113 Messengers to their nations.114 They carried to them clear signs. But they were not such as to believe in what they had denied earlier.115 That is how We seal the hearts of the transgressors.116

(10:75) Then we sent forth, after them, Musa and Harun to Fir`awn and his chiefs with Our signs. But they waxed proud. Indeed they were a criminal lot.

(10:76) When the truth from us reached them they said, 'Verily, this is a manifest magic.'

(10:77) Musa said, 'Do you say (that) to the truth when it has reached you? Is it magic? But magicians do not prosper!?'

(10:78) They asked, 'Have you come to us to turn us away from that upon which we found our forefathers? And, so that dominance in the land should be for you two?117 (Well), We are not going to believe in you two.'

(10:79) Fir`awn said, 'Bring me every skilled magician.'

(10:80) When the magicians came, Musa told them, 'Cast whatever you wish to cast.'

(10:81) When they had cast, Musa said, 'What you have brought is magic. Surely, Allah will render it ineffective. Surely, Allah sets not right the work of the corrupters.

(10:82) Allah establishes the truth by His words, though the criminals be averse.'118


Commentary

105. The story of Prophet Nuh has been narrated here because our Prophet was facing the same determined refusal and denial at Makkah as Nuh had faced in his time. Nuh's story should have made it easier for our Prophet to bear the refusal in view of the famous axiom: ‘When a misfortune spreads, bearing it becomes easier’ (Razi).

106. That is, AI do not even bank on the support of my followers. I have placed my trust entirely in Allah.

107. Other possible renditions are, Aset resolve@, Amake a firm resolution, or, Atake a firm decision (Ibn Jarir).

108. Depending on the ending vowel mark, whether accusative or nominative (a fat ha or damma) the word Ashuraka'akum can yield different meanings. The present translation follows the standard reading, i.e., the word is considered in its accusative form. But a second reading is with a damma in which case the translation would be Aget your acts together, (you and) your associates (Qurtubi).

109. Or, do not consider the execution of your decision as a formidable task. Take it as a thing of easy accomplishment and go ahead to do whatever you wish to do (Au.).

Another shade of meaning provided by the textual word Aghummah would render it as, Alet it not be in the dark, or, Amake it open for everyone to know what your resolve is (Zamakhshari), or as some commentators have put it, Ado not be in any doubt about the affair. Set your resolve without any hesitation or dilly dallying about it.

110. This is the strongest challenge reported by the Qur'an by a Prophet to his people which by implication was thrown at the face of the Quraysh. The closest to this is Hud's call to his people (11: 54 56),

إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ (54) مِنْ دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ (55) إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ [هود : 54 - 56]

AI make Allah the witness and you too may bear witness that I am quit of those that you associate apart from Him. Therefore, plot against me, all together, and then do not allow me respite. I have placed my trust in Allah my Lord and your Lord.

In comparison, that of Nuh is much stronger, and intended to evoke the angriest possible response (Au.).

Sayyid writes: “A challenge so infuriating could not come but from a person who had the power to back it. What power did Nuh have? Of course it was the power of faith and trust in Allah. It was faith which belittled the power confronting it, which held in contempt the huge numbers before it, and looked at the means they could employ with total disdain. There was no arrogance behind this challenge, no rashness, nor a suicidal wish. It was a challenge which had the full backing of a Power before which all powers melt away to insignificance.”

111. Although at variance with the majority opinion, Majid believes that the flood was not of universal nature. He writes: AThat ‘those who were warned' by Noah, that is, his countrymen inhabiting the Tigris and Euphrates valley were overtaken by an extremely distressful flood is confirmed rather than contradicted by modern exploration. ‘Inundations are of normal occurrence,' says Sir Leonard Woolley, Director of the Joint British and American expedition to Mesopotamia, ‘in Lower Mesopotamia, but no ordinary rising of the rivers would leave behind it anything approaching the bulk of this clay bank; 8 feet of sediment imply a very great depth of water, and the flood which deposited it must have been of a magnitude unparalleled in local history' (Woolley, Ur of the Chaldeans P. 29). This deluge was not universal, but a local disaster confined to the lower valley of the Tigris and Euphrates, affecting an area perhaps 400 miles long and 100 miles across; but for the occupants of the valley that was the whole world' (p. 31).

We have reported the above in line with our habit of reproducing anything that has educative or informative value. Nevertheless, Woolley's conclusion is woolly. When it comes to a statement of religious nature, one has to take the statements of Western scholars with a pinch of salt. They are pretty prone to pulling a fast one, albeit, in scholarly parlance.

For other details see surah Hud, note 58.

112. Yusuf Ali writes: AThe reference to Noah's story here is only incidental, to illustrate a special point.. The special point here is that Noah's life and preaching among his wicked people was a cause of offence to them. But he feared nothing, trusted in Allah, delivered his Message, and was saved from the Flood.

113. Ibn `Abbas has said that there were ten generations between Adam and Nuh all of them believers (Ibn Kathir). But there is no hadith to support this (Au.).

114. Such as Hud, Saleh, Ibrahim, Lut, Shu`ayb and others, peace be upon them all (Razi).

115. Although Yusuf Ali does not substantiate his opinion, nor does the present verse fully support it, his opinion could be given a thought: AI understand the meaning to be that there is a sort of spiritual influence descending from generation to generation, among the Unbelievers as among the men of Faith. In history we find the same problems in many ages, denial of Allah's grace, defiance of Allah's law, rejection of Allah's Message. These influences cause the hearts of the contumacious to be sealed and impervious to the Truth.. What they do is to prejudge the issue even before the Prophet (saws) explains them.

116. Imam Razi differs with Qadi Ayad, but reports him to the effect that such sealing of the heart did not mean that they could not believe thereafter, even if they wished. They could. Allah said elsewhere (4: 155),

بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا [النساء : 155]

ARather, Allah has sealed their hearts because of their disbelief so they will not come to believe save a few of them. (That is, although it is stated in the earlier part of the verse that their hearts were sealed, the latter part expresses the possibility that a few of them could come to believe: Au.).

117. Sayyid Qutb comments: AThis then is the justification, ancient and modern, that the rebels forward for standing up against the call of Islam, for the use of a variety of stratagems to kill the call, and for accusations that are leveled against the callers .. It is the dominance in the land and what false beliefs rest on: those false doctrines that the ruling authorities compel their masses to adopt as their faith, despite their falseness and perversion, and despite the cart load of superstitions that accompany those doctrines. Why is there such opposition to the Call to the Truth? It is because the Call opens the hearts for right beliefs and fills the mind with new light; and because it happens to be a threat to the inherited values. It is a threat to the ruling authorities and to the dread that they instill into the hearts of their subjects. It is a threat to the founding principles over which the dread rests. It is the fear of losing the authority that banks on masses holding on to false superstitions and to false gods. It is the fear of losing slavish obedience of the masses to deities other than Allah.. And the Islamic call?.. by the Prophets? Well, it aims at establishing lordship for Allah alone and for the destruction of the spurious lords who usurp the rights of the true Lord's lordship.. Therefore, it is not for these covert lords to let the word of truth reach their masses. They will not allow an open pronouncement calling for Allah's lordship and freeing of the people from ‘slavery of the people to the people'. They will not allow this open call to reach the people's ears. They realize very well that this is a declaration of war on their lordship, their powers and their rule, and a move in the direction of an atmosphere of freedom: a freedom which is deserving of a noble creature: Man (who is not so noble in their sight).

118. Yusuf Ali writes: AThe incidental reference here (to the story of Musa) is to illustrate a special point, viz., that the wicked are arrogant and bound up in their sin, and prefer deception to Truth: they do not hesitate to charge the men of Allah, who work unselfishly for them, with mean motives, such as would actuate them in similar circumstances.

Ibn Abi Hatim has reported through Abu Sulaym, AWe have received from our previous generations that reciting these two verses of surah Yunus (81 and 82), five verses of Al A`raf (118 122) and the 29th verse of surah Taha is a cure for magic by Allah's will. They might be recited over water in a bowl and then poured over the head of the one affected by magical spell (Ibn Kathir).

That is, after reciting the verses, one must blow powerfully (to the extent of spitting) on the water (Au.).