سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 78
قَالُوٓا۟ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلْكِبْرِيَآءُ فِى ٱلْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ ﴿78﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They said: "Have you come to us to turn us away from that (Faith) we found our fathers following, and that you two may have greatness in the land? We are not going to believe you two!"
Word by Word — Arabic, Transliteration & Meaning
قَالُوٓا۟
qālū
They said
أَجِئْتَنَا
aji'tanā
Have you come to us
لِتَلْفِتَنَا
litalfitanā
to turn us away
عَمَّا
ʿammā
from that
وَجَدْنَا
wajadnā
we found
عَلَيْهِ
ʿalayhi
on it
ءَابَآءَنَا
ābāanā
our forefathers
وَتَكُونَ
watakūna
and you two (may) have
لَكُمَا
lakumā
and you two (may) have
ٱلْكِبْرِيَآءُ
l-kib'riyāu
the greatness
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the land
وَمَا
wamā
And we (are) not
نَحْنُ
naḥnu
And we (are) not
لَكُمَا
lakumā
(in) you two
بِمُؤْمِنِينَ
bimu'minīna
believers
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.
(Ayah 78) {قَالُوْۤا اَجِئْتَنَا …: } Pharaoh and his companions, due to their polytheistic beliefs, would also boast of religious superiority, and because of their control over the government of the land of Egypt, having become the owners of all resources, they were politically the greatest as well. Therefore, they leveled these two accusations. It appears that every reform movement, whether old or new, faces the same accusation from all Pharaohs of the time: that the purpose of these people is not reform, but rather to end our religious leadership and political superiority and to establish their own rule, just as the chiefs of the people of Noah (peace be upon him) also said that this person merely wants to gain superiority over you. It is stated: «{يُرِيْدُ اَنْ يَّتَفَضَّلَ عَلَيْكُمْ }» [ المؤمنون : ۲۴ ] "He wants to gain superiority over you." Whereas the Prophets and reformers come solely for reform; if the rulers accept Islam and themselves undertake the duty of reform, then their government is not interfered with. For example, in this era, Muhammad bin Abdul Wahhab (may Allah have mercy on him) spread the call of Tawheed and Sunnah through Ibn Saud, but did not seek government for himself, nor did any of his descendants have this desire or make such an effort. Ibn Taymiyyah (may Allah have mercy on him) encouraged the rulers of his time to perform Jihad and supported them, driving away the Tatars, but did not seek or accept any position for himself. That is why Heraclius said to his people that if you want your government to remain, then accept Islam, but they turned out to be unfortunate, and Heraclius too, out of greed for their kingship, was deprived of faith. The Messenger of Allah (peace and blessings be upon him) kept the chiefs of the tribes who became Muslim and the kings of various regions who accepted Islam, such as Thumamah bin Uthal (may Allah be pleased with him), in their positions. In the end, Pharaoh's companions said with utmost brazenness that we will never believe in you both.
