سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 12
وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ ﴿12﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when harm touches man, he invokes Us, lying on his side, or sitting or standing. But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him! Thus it is made fair-seeming to the Musrifûn that which they used to do.
Word by Word — Arabic, Transliteration & Meaning
وَإِذَا
wa-idhā
And when
مَسَّ
massa
touches
ٱلْإِنسَـٰنَ
l-insāna
the man
ٱلضُّرُّ
l-ḍuru
the affliction
دَعَانَا
daʿānā
he calls Us
لِجَنۢبِهِۦٓ
lijanbihi
(lying) on his side
أَوْ
aw
or
قَاعِدًا
qāʿidan
sitting
أَوْ
aw
or
قَآئِمًۭا
qāiman
standing
فَلَمَّا
falammā
But when
كَشَفْنَا
kashafnā
We remove
عَنْهُ
ʿanhu
from him
ضُرَّهُۥ
ḍurrahu
his affliction
مَرَّ
marra
he passes on
كَأَن
ka-an
as if he
لَّمْ
lam
(had) not
يَدْعُنَآ
yadʿunā
called Us
إِلَىٰ
ilā
for
ضُرٍّۢ
ḍurrin
(the) affliction
مَّسَّهُۥ ۚ
massahu
(that) touched him
كَذَٰلِكَ
kadhālika
Thus
زُيِّنَ
zuyyina
(it) is made fair seeming
لِلْمُسْرِفِينَ
lil'mus'rifīna
to the extravagant
مَا
mā
what
كَانُوا۟
kānū
they used (to)
يَعْمَلُونَ
yaʿmalūna
do
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.
12. And when affliction touches man, he calls upon Us, lying on his side, or sitting, or standing. But when We remove his affliction from him, he passes on as if he had never called upon Us for the affliction that touched him. Thus the deeds of the transgressors are made fair-seeming to them.
[18]
Polytheistic Acts Only Seem Pleasing in Times of Prosperity:
One habit of man is that he curses others or himself and wishes that his curse be fulfilled as soon as possible, the inevitable result of which is the destruction of all people. His second habit is that when a calamity befalls him, he sincerely calls upon Allah and makes various promises to Allah, but when Allah removes that calamity, he forgets everything—neither does he remember Allah nor the promises he made to Him. Then he begins to remember his self-made helpers and problem-solvers, just as the Quraysh of Makkah did. When, through your ﷺ supplication, the famine was removed, those people resumed their same rebelliousness, evil deeds, attachment to their idols, and previous activities against the true religion. The hearts that had turned to Allah in times of hardship once again became immersed in their former ways and heedlessness, and they began to find pleasure and goodness in those very acts.
[18]
Polytheistic Acts Only Seem Pleasing in Times of Prosperity:
One habit of man is that he curses others or himself and wishes that his curse be fulfilled as soon as possible, the inevitable result of which is the destruction of all people. His second habit is that when a calamity befalls him, he sincerely calls upon Allah and makes various promises to Allah, but when Allah removes that calamity, he forgets everything—neither does he remember Allah nor the promises he made to Him. Then he begins to remember his self-made helpers and problem-solvers, just as the Quraysh of Makkah did. When, through your ﷺ supplication, the famine was removed, those people resumed their same rebelliousness, evil deeds, attachment to their idols, and previous activities against the true religion. The hearts that had turned to Allah in times of hardship once again became immersed in their former ways and heedlessness, and they began to find pleasure and goodness in those very acts.
