Surah Yunus (10) — Ayah 88
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.
➋ In {رَبَّنَا لِيُضِلُّوْا عَنْ سَبِيْلِكَ: ’’ لِيُضِلُّوْا ‘‘ }, the "lam" is to indicate consequence and outcome. In this regard, the meaning of the verse would be: "O our Lord! You have granted Pharaoh and his chiefs the adornment and wealth of worldly life, the result of which is that instead of being grateful to You, they began to mislead people from Your path by means of this wealth." This meaning has been stated by Sibawayh and Khalil. Some commentators have also described the "lam" in {’’ لِيُضِلُّوْا ‘‘} as being for causation, meaning "so that," i.e., You have given them the wealth and adornment of this world so that through it You may put them to trial and test, and You have given them this wealth and adornment precisely so that, by falling into trial, they themselves go astray and, like Satan, continue to mislead others from Your path. This meaning has been given by Ibn Jarir Tabari, and as evidence, he has presented this verse from Surah Jinn: «{لَاَسْقَيْنٰهُمْ۠ مَّآءً غَدَقًا (16) لِّنَفْتِنَهُمْ فِيْهِ }» [ الجن : ۱۶، ۱۷ ] "So We would surely have given them abundant water to drink, so that We might test them thereby."
➌ {رَبَّنَا اطْمِسْ عَلٰۤى اَمْوَالِهِمْ …:} O our Lord! Their oppression has now exceeded all bounds, so we request before You that You obliterate their wealth, by which they mislead others from Your path, and they have violated their promises to believe so many times that their punishment should be that You deprive them of the ability to believe, and place such a seal upon their hearts that they cannot believe until they see the painful punishment, after seeing which, believing is of no benefit. Allah knows best that a resolute prophet like Moses (peace be upon him) made this supplication only after some indication from Allah, that faith was not destined for Pharaoh and his companions, just as when Allah clearly told Noah (peace be upon him) that after those who have already believed, no one else from your people will believe (see Hud: 36), he made that powerful supplication against them which is mentioned in Surah Nuh. Or, when the people of Pharaoh, after seeing all the miracles, said, "No matter what sign you bring us, we will never believe in you both" (see Al-A'raf: 132), then Moses and Aaron (peace be upon them) despaired of their faith and made this supplication.
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.
88. 2. That is, even if they do believe, it will be after seeing the punishment, which will not benefit them. Here, one should not be confused by thinking that prophets pray for guidance, not for destruction. This is because, after invitation, preaching, and exhausting all arguments in every possible way, when it becomes clear that there is no hope left for them to believe, then the last resort is to leave the matter of that nation to Allah. This is, in fact, Allah’s will, which is uttered involuntarily by the prophet, just as Prophet Nuh (Noah) (AS), after preaching for nine hundred and fifty years, finally supplicated against his people: "رب لاتذر علی الارض من الکافرین دیارا" (O Lord, do not leave a single disbeliever dwelling on the earth).
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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Along with Organizational Discipline, It Is Also Necessary to Devise Means to Weaken the Enemy’s Power and to Pray for This:
To confront any enemy, twofold measures are necessary: one is to make one’s own group cohesive, organized, and powerful; the other is to weaken the enemy’s group as much as possible. Now, in front of the handful of followers of Musa ؑ stood Pharaoh, a tyrannical and arrogant king who, besides possessing abundant wealth and grandeur, also had control over all resources and means. For these very reasons, he was obstructing the mission of Sayyiduna Musa ؑ, because he knew well that if Musa’s ؑ call gained momentum, his own rule would be endangered. Therefore, he was exerting his utmost effort to stop this call, and it is obvious that a person who goes to such lengths in opposing the call to truth cannot possibly be expected to embrace faith himself. Therefore, along with his utmost efforts, Musa ؑ also prayed to Allah that since the greatest obstacle in the path of the call to truth is the royal pomp and abundance of wealth and resources of Pharaoh and his courtiers—and these very things are considered the ultimate goal of success in life in the eyes of a worldly person—therefore, O our Lord! Destroy the wealth, riches, and resources of these people so that at least they do not block the way for others. Their own hearts are no longer capable of accepting faith, unless they see a severe punishment descending upon themselves.
