Surah Yunus Ayat 2 Urdu translation

Surah Yunus Ayat 2 meaning in urdu

کیا لوگوں کے لیے یہ ایک عجیب بات ہو گئی کہ ہم نے خود اُنہی میں سے ایک آدمی کو اشارہ کیا کہ (غفلت میں پڑے ہوئے) لوگوں کو چونکا دے اور جو مان لیں ان کو خوشخبری دیدے کہ ان کے لیے اُن کے رب کے پاس سچی عزت و سرفرازی ہے؟ (کیا یہی وہ بات ہے جس پر) منکرین نے کہا کہ یہ شخص تو کھلا جادوگر ہے؟

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(10:2) Does it seem strange to people that We should have revealed to a man from among themselves, directing him to warn the people (who lie engrossed in heedlessness); and to give good news to the believers that they shall enjoy true honour and an exalted status with their Lord? *2 (Is this so strange that) the deniers of the truth should say: 'This man is indeed an evident sorcerer'? *3

Have the people been amazed that We revealed [revelation] to a man meaning

*2). The unbelievers are asked why they are astonished that a human being has been designated to warn other human beings. Would it have been reasonable to designate some angel Jinn or animal rather than a human being to warn other human beings? Similarly, is there anything weird or exotic about the appointment of a Prophet? For if people are found engrossed in error and are oblivious to the truth, what then is truly strange: that their Creator and Lord should make arrangements to guide them or let them continue stumbling in their error? And if Divine Guidance is made available to human beings, does it not stand to reason that it is those who follow, rather than those who reject it, that deserve to be held in honour and esteem? Those who express their astonishment at this should reconsider what it is that truly merits astonishment.
*3). The unbelievers' allegation that the Prophet (peace be on him) is a sorcerer is devoid of even an iota of truth. The mere fact that a person, by dint of his capacity to express himself effectively, influences people and captivates their hearts and minds does not warrant being called a sorcerer. What is worth considering is the purpose for which he employs his oratorical skill, and the kind of influence that his oration has on the audience. Any orator who uses his skill for an evil purpose will naturally be considered a demagogue, an unbridled and irresponsible speaker. For his only interest lies in casting a spell over his audience, even if he might have to resort to making false and exaggerated statements or saying things that are altogether unjust.
The discourse of such speakers is bereft of all wisdom. For all it aims to do is to hoodwink and bamboozle the gullible masses. Such speakers have no coherent set of ideas to offer. What they say is full of contradiction and incoherence. Such speakers lack moderation and lean towards extremism. For their purpose is to prove their capacity to spellbind their audiences by verbal flamboyance or to intoxicate them with inflammatory eloquence in order to pit one group against another. Such oratory is not conducive to moral improvement, and the lives of the audience are by no means reformed. Neither does the eloquence of such speakers bring about any healthy change in the outlook of the audience nor in the quality of their lives. In fact, such eloquence may even have an evil and corrupting influence. In sharp contrast to all this, the Prophet's oration is characterized by wisdom and coherence, balance and moderation of the highest order, and strict adherence to the truth. Each word of the Prophet (peace be on him) is pregnant with purposiveness and manifests a keen sense of proportion. In addition, all his oration is directed to just on e purpose - to guide and reform mankind. In all that he says there is no trace of any concern for worldly interests - personal, familial or national. He only warns people against the evil consequences of their heedlessness and invites them to something that would lead to their own well-being. Furthermore, the effect of the Prophet's oration on his audience is radically different from that of sorcerers. For, all those who accept the Prophet's message undergo a change for the better; their moral conduct improves, and all in all they become oriented to righteousness and benevolence. It was, therefore, for the Prophet's detractors to consider whether sorcerers achieve such results and whether their professional skills are directed towards such noble purposes.