Surah 10. Yunus, Ayah 2
| أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ ۗ قَالَ الْكَافِرُونَ إِنَّ هَٰذَا لَسَاحِرٌ مُبِينٌ |
| Asad | : | Do people deem it strange that We should have inspired a man from their own midst [with this Our message]:3 "Warn all mankind, and give unto those who have attained to faith the glad tiding that in their Sustainer's sight they surpass all others in that they are completely sincere"?4 [Only] they who deny the truth say, "Behold, he is clearly but a spellbinder!"5 |
| Malik | : | Does it seem strange to the people that We revealed Our will to a man from among themselves, saying: "Warn mankind and give the good news to the Believers that they are on sound footing with their Rabb?" The disbelievers say: "This man is indeed an obvious magician!" |
| Pickthall | : | Is it a wonder for mankind that We have inspired a man among them, saying: Warn mankind and bring unto those who believe the good tidings that they have a sure footing with their Lord? The disbelievers say: Lo! this is a mere wizard. |
| Yusuf Ali | : | It is a matter of wonderment to men that We have set Our inspiration to a man from among themselves? That he should warn mankind (of their danger) and give the good news to the Believers that they have before their Lord the lofty rank of Truth (but) say the Unbelievers: "This is indeed an evident sorcerer!" 1383 1384 |
| Transliteration | : | 'a- kaana li- an- naas cajab(an) 'an awh.aynaa 'ilaa rajul min -hum 'an andhir an- naas wa- bashshir 'alladhena 'aamano 'anna la- -hum qadam s.idq cinda rabb -him qaala al- kaafiron 'inna haadhaa la- saah.ir muben |
Note - 4Lit., "they have precedence (qadam) of truthfulness
(sidq)": the latter term denoting a concord between what
a person actually conceives in his mind or feels and what
he expresses by word, deed or attitude - in other words,
complete sincerity.
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Note - 5Lit., "He is indeed an obvious enchanter (sahir)" - thus
implying that the "man from among yourselves" (i.e.,
Muhammad) did not really receive any revelation from God,
but merely deluded his followers by means of his
spellbinding eloquence (which is the meaning of sihr in
this context): an accusation levelled by unbelievers of
all times not merely against Muhammad but - as the Qur'an
frequently states - against most of the earlier prophets
as well. The term "those who deny the truth" refers, in
this context, specifically to people who a priori reject
the notion of divine revelation and, thus, of
prophethood.
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Note - 1383Is it not still more wonderful that the inspired man
should be one of ourselves? The Arabs had known Muhammad
in other relations and conditions, and when the mighty
Message came through his mouth-the message of Wisdom and
Power, such as no man could speak as from himself, least
of all a man not instructed in human learning,-they could
only in their wonder attribute it to magic and sorcery.
They failed to understand that magic and sorcery were
projections of their own mind, while here was solid,
enduring Truth from Allah!
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Note - 1384Allah's Message was and is not all smooth and agreeable.
The first thing is to convince us of our wrong-doing, and
warn us of our danger. If we have Faith, we then learn
what a high rank we obtain in the sight of Allah.
According to another view the word "qadama" here refers
to the fact that the acts of a person precede him to his
Lord. The word sidq qualifies these acts with sincerity
and genuineness.
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This connects with the end of the preceding surah, and particularly with the sentence, "There has come unto you [O mankind] an Apostle from among yourselves" (9:128; see also note [2] on 50:2). |
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Lit., "they have precedence (qadam) of truthfulness (sidq)": the latter term denoting a concord between what a person actually conceives in his mind or feels and what he expresses by word, deed or attitude - in other words, complete sincerity. |
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Lit., "He is indeed an obvious enchanter (sahir)" - thus implying that the "man from among yourselves" (i.e., Muhammad) did not really receive any revelation from God, but merely deluded his followers by means of his spellbinding eloquence (which is the meaning of sihr in this context): an accusation levelled by unbelievers of all times not merely against Muhammad but - as the Qur'an frequently states - against most of the earlier prophets as well. The term "those who deny the truth" refers, in this context, specifically to people who a priori reject the notion of divine revelation and, thus, of prophethood. |
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Is it not still more wonderful that the inspired man should be one of ourselves? The Arabs had known Muhammad in other relations and conditions, and when the mighty Message came through his mouth-the message of Wisdom and Power, such as no man could speak as from himself, least of all a man not instructed in human learning,-they could only in their wonder attribute it to magic and sorcery. They failed to understand that magic and sorcery were projections of their own mind, while here was solid, enduring Truth from Allah! |
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Allah's Message was and is not all smooth and agreeable. The first thing is to convince us of our wrong-doing, and warn us of our danger. If we have Faith, we then learn what a high rank we obtain in the sight of Allah. According to another view the word "qadama" here refers to the fact that the acts of a person precede him to his Lord. The word sidq qualifies these acts with sincerity and genuineness. |
