Surah Yunus (10) — Ayah 75
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
75. 2 The miracles of Musa (peace be upon him), especially the nine clear signs, which Allah has mentioned in Surah Bani Isra'il, verse 11, are well known.
75. 3 But since they were accustomed to major crimes and sins, they also behaved arrogantly with the messenger sent by Allah. Because one sin becomes the cause of another sin, and persistence in sins creates the courage to commit even greater sins.
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.
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The Demands of Sayyiduna Musa from Pharaoh and His Response:
The story of Sayyiduna Musa (Moses) ؑ and Harun (Aaron) ؑ has already been mentioned in full detail earlier in Surah Al-A'raf (Ayah numbers 103 to 171), so those footnotes that have already been presented should also be kept in mind. When these two prophets reached Pharaoh and his courtiers, they invited them to two things. First, to believe in only one true God and worship Him alone, and second, to set the Children of Israel free from their slavery and let them depart with me. It is obvious that such an invitation could not be acceptable in any way to a tyrant ruler like Pharaoh, who claimed divinity for himself. Therefore, he immediately demanded that if you are truly messengers of Allah, then present a sign as proof of your prophethood. Upon this, Sayyiduna Musa ؑ threw his staff on the ground, which instantly turned into a terrifying serpent and began to move swiftly, causing Pharaoh and all his courtiers to look towards Musa ؑ with pleading eyes out of fear. He caught hold of that serpent, and it turned back into a staff. Then Sayyiduna Musa ؑ showed the second sign as well. He placed his right hand under his arm, and when he took it out, it was shining and emitting a white light. He placed it under his arm again, and it returned to its original state. Seeing these two signs and the unparalleled courage of Sayyiduna Musa ؑ, Pharaoh and his courtiers became fearful in their hearts. They became convinced that Musa ؑ and his brother were both true messengers of Allah, and they were also sensing the dangers that were about to befall them. However, they also wanted to hide their situation from the public. Therefore, they declared these miracles to be magic and Musa ؑ to be a magician. Their only purpose in this was to deceive their subjects and to give them the impression that just as other magicians perform tricks, these are also tricks of the same kind, so there is nothing to fear or worry about from them.
