Surah Yunus (Jonah) 10 : 79
Translations
Pickthall
Yusuf Ali
Explanatory Note
Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles. They most probably felt they could make their accusation stick in people’s minds. Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair.
3. Surah Overview
We learn from hadith the Surah was revealed in Makkah. But there are some people who are of the opinion that some of its verses were revealed at Madinah. This is however a superficial view. The continuity of the theme clearly shows that this does not comprise isolated verses or discourses that were revealed at different times and on different occasions. On the contrary it is from the beginning to the end a closely connected discourse which must have been revealed at one sitting. Besides this the nature of its theme is itself a clear proof that the Surah belongs to the Makkan period. [Ref: Mawdudi]
Some consider it to have been revealed after Surah al-Isra [17] and before Hud [11] – which would place it around year 11 of Prophethood.[Ref: Ibn Ashoor, Tahrir wa Tanwir]
We have no hadith in regard to the time of its revelation but its subject matter gives clear indication that it must have been revealed during the last stage of the Prophet’s residence at Makkah. For the mode of the discourse suggests that at the time of its revelation the antagonism of the opponents of the Message had become so intense that they could not tolerate even the presence of the Prophet and his followers among themselves and that things had come to such a pass as to leave no hope that they would ever understand and accept the Message of the Prophet. This indicates that the last stage of the Prophet’s life among the people had come and the final warning like the one in this Surah had to be given. These characteristics of the discourse are clear proof that it was revealed during the last stage of the Movement at Makkah. Another thing that determines more specifically the order of the Surahs of the last stage at Makkah is the mention (or absence) of some open or covert hint about emigration (Hijrah) from Makkah. As this Surah does not contain any hint whatsoever about this it is a proof that it preceded those Surahs which contain it. Now that we have specified the time of its revelation there is no need of repeating its historical background because that has already been stated in Surah 6: al-An’am (The Grazing Livestock) and Surah 7: al-A’raf (The Elevations).
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Overview (Verses 79 - 86) Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles. They most probably felt they could make their accusation stick in people’s minds. Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair. Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82) We note here how the build-up to the challenge is given very briefly, because it is the outcome that is most relevant. When Moses said: ‘What you have contrived is mere sorcery,’ he was actually replying to the accusation levelled at him. There is no real substance to sorcery. It is all tricks and deception that dazzles and bewitches people. It has no higher call, and is far from constructive. It builds nothing within the community. What Moses brought was indeed a revealed book bestowed on him from on high. His statement that God will certainly bring [sorcery] to nothing,’ demonstrates his great trust in his Lord, who will never allow sorcery, which is wicked, to score any real success: ‘God does not further the work of those who spread corruption.’ These were the ones who used their sorcery to lead people astray from the right path and prevent them from following divine guidance. ‘By His words, God proves the truth to be true.’ (Verse 82) The phrase, ‘His words’, refers here either to His expression of His will to create or do something, as when He says to something ‘Be’ and it comes into being as a result, or to His revelations. ‘Much as the guilty may dislike it.’ (Verse 82) Their dislike does not disrupt or impede the realization of God’s will. This is indeed what actually took place: sorcery was shown to come to nothing, and the truth was triumphant. However, the triumph of the truth is not mentioned at this time because the purpose intended here is served in a different way. Here the curtains are drawn, and when they are lifted again we see Moses with those who accepted his message and believed with him. They are a small group of people. This is one of the lessons to be drawn here: “None except a few of his people believed in Moses, for they feared Pharaoh and their nobles, lest they persecute them. Surely Pharaoh was mighty on earth and was indeed given to excesses. Moses said: My people, if you believe in God, then place your trust in Him — if you have truly surrendered yourselves to Him. ‘ They replied: ‘In God have we placed our trust. Our Lord, do not let us suffer at the hands of evil-doing people. Save us, by Your grace, from the people who disbelieve.’ And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer’ And give glad tidings to all believers.” (Verses 83-87) The Arabic text uses the term dhurriyyah when it refers to those who believed with Moses. This term connotes a small number among the younger generation. What we understand here is that, among the Israelites, those who declared their belief and joined Moses were young people, not the bulk of the Children of Israel. There were fears that these young people might be put under severe pressure to revert back to their old ways. They might fear the persecution of Pharaoh and his authority, or the pressure that might be brought to bear on them by the leaders of their own community who have their own interests with those in authority. Pressure was also expected to be brought on them by the weaklings within their community, because these normally side with everyone who has any authority. This applies particularly to the Israelites. Needless to say, Pharaoh enjoyed great authority, and he was a tyrant who indulged in all sorts of excess. He did not hesitate to take any brutal action when he felt the need for it. In such a situation the only course is to rely on faith in order to dispel worries and reassure people, helping them to stick to the truth they have recognized: “Moses said: ‘My people, if you believe in God, then place your trust in Him — if you have truly surrendered yourselves to Him.’” (Verse 84) Placing one’s trust in God is evidence of firm belief. Furthermore, it is the element of strength which is added to what the weaker and smaller group may have to enable it to win its confrontation with mighty tyranny. Moses mentions both faith and self-surrender, making the reliance on God and placing one’s trust in Him the natural outcome of both. Those believers made the right response to their prophet’s call: “They replied: ‘In God have we placed our trust.’” (Verse 85) They then addressed a fitting supplication to God: “Our Lord, do not let us suffer at the hands of evil-doing people.” (Verse 85) This means that they prayed to God not to give the tyrants physical power over them, so that those tyrants and their followers do not feel that their faith is superior since they are able to win their confrontation against the believers. Such a temporary victory may take place in any situation where God wants to let people be tempted by it, so that they go deeper into error. Hence the believers pray to God not to let the tyrants have power over them even if the purpose was to lead the tyrants further astray. The next verse adds a prayer which is even clearer with regard to the desired outcome: “Save us, by Your grace, from the people who disbelieve.” (Verse 86) These prayers do not conflict with placing their trust in God and seeking His support. Indeed they make such reliance on Him clearer. A believer does not wish for hardship and does not aspire to be the victim of tyranny, but when he is tested by what tyrants do to him, he remains steadfast.
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 79 - 86) Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles. They most probably felt they could make their accusation stick in people’s minds. Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair. Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82) We note here how the build-up to the challenge is given very briefly, because it is the outcome that is most relevant. When Moses said: ‘What you have contrived is mere sorcery,’ he was actually replying to the accusation levelled at him. There is no real substance to sorcery. It is all tricks and deception that dazzles and bewitches people. It has no higher call, and is far from constructive. It builds nothing within the community. What Moses brought was indeed a revealed book bestowed on him from on high. His statement that God will certainly bring [sorcery] to nothing,’ demonstrates his great trust in his Lord, who will never allow sorcery, which is wicked, to score any real success: ‘God does not further the work of those who spread corruption.’ These were the ones who used their sorcery to lead people astray from the right path and prevent them from following divine guidance. ‘By His words, God proves the truth to be true.’ (Verse 82) The phrase, ‘His words’, refers here either to His expression of His will to create or do something, as when He says to something ‘Be’ and it comes into being as a result, or to His revelations. ‘Much as the guilty may dislike it.’ (Verse 82) Their dislike does not disrupt or impede the realization of God’s will. This is indeed what actually took place: sorcery was shown to come to nothing, and the truth was triumphant. However, the triumph of the truth is not mentioned at this time because the purpose intended here is served in a different way. Here the curtains are drawn, and when they are lifted again we see Moses with those who accepted his message and believed with him. They are a small group of people. This is one of the lessons to be drawn here: “None except a few of his people believed in Moses, for they feared Pharaoh and their nobles, lest they persecute them. Surely Pharaoh was mighty on earth and was indeed given to excesses. Moses said: My people, if you believe in God, then place your trust in Him — if you have truly surrendered yourselves to Him. ‘ They replied: ‘In God have we placed our trust. Our Lord, do not let us suffer at the hands of evil-doing people. Save us, by Your grace, from the people who disbelieve.’ And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer’ And give glad tidings to all believers.” (Verses 83-87) The Arabic text uses the term dhurriyyah when it refers to those who believed with Moses. This term connotes a small number among the younger generation. What we understand here is that, among the Israelites, those who declared their belief and joined Moses were young people, not the bulk of the Children of Israel. There were fears that these young people might be put under severe pressure to revert back to their old ways. They might fear the persecution of Pharaoh and his authority, or the pressure that might be brought to bear on them by the leaders of their own community who have their own interests with those in authority. Pressure was also expected to be brought on them by the weaklings within their community, because these normally side with everyone who has any authority. This applies particularly to the Israelites. Needless to say, Pharaoh enjoyed great authority, and he was a tyrant who indulged in all sorts of excess. He did not hesitate to take any brutal action when he felt the need for it. In such a situation the only course is to rely on faith in order to dispel worries and reassure people, helping them to stick to the truth they have recognized: “Moses said: ‘My people, if you believe in God, then place your trust in Him — if you have truly surrendered yourselves to Him.’” (Verse 84) Placing one’s trust in God is evidence of firm belief. Furthermore, it is the element of strength which is added to what the weaker and smaller group may have to enable it to win its confrontation with mighty tyranny. Moses mentions both faith and self-surrender, making the reliance on God and placing one’s trust in Him the natural outcome of both. Those believers made the right response to their prophet’s call: “They replied: ‘In God have we placed our trust.’” (Verse 85) They then addressed a fitting supplication to God: “Our Lord, do not let us suffer at the hands of evil-doing people.” (Verse 85) This means that they prayed to God not to give the tyrants physical power over them, so that those tyrants and their followers do not feel that their faith is superior since they are able to win their confrontation against the believers. Such a temporary victory may take place in any situation where God wants to let people be tempted by it, so that they go deeper into error. Hence the believers pray to God not to let the tyrants have power over them even if the purpose was to lead the tyrants further astray. The next verse adds a prayer which is even clearer with regard to the desired outcome: “Save us, by Your grace, from the people who disbelieve.” (Verse 86) These prayers do not conflict with placing their trust in God and seeking His support. Indeed they make such reliance on Him clearer. A believer does not wish for hardship and does not aspire to be the victim of tyranny, but when he is tested by what tyrants do to him, he remains steadfast.
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