10-71 And recite to them the story of Noah, when he said to his people: O my people, if my staying (here) and my reminding (you) by the messages of Allah is hard on you, on Allah do I rely; so decide upon your course of action and (gather) your associates. Then let not your course of action be dubious to you, so have it executed against me and give me no respite.a
وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَـٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَـٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةًۭ ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ (۷۱)
10-71a: مَقَام – It can be a verbal noun, and it can also be a noun of place or time derived from قیام . If it is taken to be a verbal noun, the meaning will be that my living amongst you is disliked by you, and if it is taken as noun of place then the suggestion may be to one’s own self, that is if you do not like me, because of where I stand on issues.
اجْمِعُوٓا۟ أَمْرَكُمْ – اَجمعۡتُ کذا is often spoken for an occasion where the purpose of the assemblage is to decide an affair by collective deliberations, as in: فَأَجْمِعُوا۟ كَيْدَكُمْ (So settle your plan) (20:64). The meaning of اجمع المسلمون علیٰ کذا is that the opinions of the Muslims came together or converged on this matter. In إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ (Surely people have gathered against you) (3:173), the meaning could be that people are of one mind against you and it could also be that armies are gathered against you. اَمۡرٌ جَامِعٌ is an affair of great importance for which people have gathered together, as in: وَإِذَا كَانُوا۟ مَعَهُۥ عَلَىٰٓ أَمْرٍۢ جَامِعٍۢ (and when they are with him on a momentous affair) (24:62) (R). The meaning of جَمَع امرہٗ and اَجۡمَعَهٗ is عَزَم علیه that is resolved on it. In اجمعوا امرکم و شرکاء کم the و is in the sense of مع and the sentence will read اجمعوا امرکم مع شرکاء کم . Some others have taken it to mean و ادعوا شرکاء کم.
غُمَّةًۭ – The literal meaning of غَمّ is to cover, envelop, conceal, and اَمۡرٌ غُمّةٌ is an affair which is dubious and doubtful (LA).
ٱقْضُوٓا۟ إِلَىَّ – قضاء – It means to decide an affair whether verbally or by action , and in this verse, قضاء is by action, that is so have your decision executed against me, as in: فَإِذَا قَضَيْتُم مَّنَـٰسِكَكُمْ (And when you have performed your devotions) (2:200), and in أَيَّمَا ٱلْأَجَلَيْنِ قَضَيْتُ (That is (agreed) between me and thee) (28:28) قضاۓ is a verb.
Enemies of the Messenger challenged: The discussion was about belying the Holy Prophet and, in that context, mention was made about the Quran elevating the believers to the highest ranks of spirituality. The narration now reverts to the core topic, and examples are given of previous prophets who were given the lie and the results that followed. However, the real addressees are the opponents of the Holy Prophet who are being challenged in the same words as used by Noah. The opponents are dared to use whatever force they can against the Holy Prophet, to try and destroy him, to create whatever doubts and suspicions they can, give him no respite and to do whatever they want as soon as they can. In the face of severe opposition and the frenzy that already existed in his opponents, a statement to the effect that they can do whatever they want and to exert their full power against him cannot be the work of a human. The Holy Prophet was surrounded by enemies on all sides and had only a few helpless friends who had left their homes, but the Holy Prophet had such faith in Allah’s protection that he conveyed this powerful message without hesitation to his enemies.
10-72 But if you turn back, I ask for no reward from you. My reward is only with Allah, and I am commanded to be of those who submit.
فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ (۷۲)
10-73 But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our messages. See, then, what was the end of those who were warned.
فَكَذَّبُوهُ فَنَجَّيْنَـٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ وَجَعَلْنَـٰهُمْ خَلَـٰٓئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُنذَرِينَ (۷۳)
10-74 Then, after him We sent messengers to their people. They came to them with clear arguments, but they would not believe what they had rejected before. Thus do We seal the hearts of those who exceed the limits.a
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِۦ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَـٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ بِهِۦ مِن قَبْلُ ۚ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ ٱلْمُعْتَدِينَ (۷۴)
10-74a: إِلَىٰ قَوْمِهِمْ – It is conveyed in إِلَىٰ قَوْمِهِمْ that every messenger was sent to a specific nation, but details of those messengers are not given here. The apostleship of Prophet Noah is not an ordinary one as is apparent from إِنَّآ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ (Surely We sent Noah to his people) (71:1) and Noah’s entire address is directed at his nation. The purport of the statement that they would not believe what they rejected before is that all the messengers were treated in the same way by their nations, that is they were rejected outright without due consideration, and then they were opposed and belied stubbornly because hate and malice had settled in the hearts of their opponents.
10-75 Then after them We sent Moses and Aaron to Pharaoh and his chiefs with Our signs, but they were arrogant, and they were a guilty people.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ وَهَـٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَـٰتِنَا فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًۭا مُّجْرِمِينَ (۷۵)
10-76 So when the truth came to them from Us, they said: This is surely clear enchantment!
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوٓا۟ إِنَّ هَـٰذَا لَسِحْرٌۭ مُّبِينٌۭ (۷۶)
10-77 Moses said: Say you (this) of the truth when it has come to you? Is it enchantment? And the enchanters never succeed.
قَالَ مُوسَىٰٓ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ ۖ أَسِحْرٌ هَـٰذَا وَلَا يُفْلِحُ ٱلسَّـٰحِرُونَ (۷۷)
10-78 They said: Hast thou come to us to turn us away from that which we found our fathers following, and (that) greatness in the land may be for you two? And we are not going to believe in you.a
قَالُوٓا۟ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلْكِبْرِيَآءُ فِى ٱلْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ (۷۸)
10-78a: تلفت – The meaning of لَفَت is صَرَف that is, to turn away or aside. Derived from it is التفات (to turn attention from one thing to another).
In these verses سحر and ساحر are used in the sense of enchantment and enchanter respectively.
10-79 And Pharaoh said: Bring to me every skilful enchanter.
وَقَالَ فِرْعَوْنُ ٱئْتُونِى بِكُلِّ سَـٰحِرٍ عَلِيمٍۢ (۷۹)
10-80 So when the enchanters came, Moses said to them: Cast what you are going to cast.
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ (۸۰)
10-81 So when they had cast down, Moses said: What you have brought is deception. Surely Allah will make it naught. Surely Allah allows not the work of mischief-makers to thrive.
فَلَمَّآ أَلْقَوْا۟ قَالَ مُوسَىٰ مَا جِئْتُم بِهِ ٱلسِّحْرُ ۖ إِنَّ ٱللَّهَ سَيُبْطِلُهُۥٓ ۖ إِنَّ ٱللَّهَ لَا يُصْلِحُ عَمَلَ ٱلْمُفْسِدِينَ (۸۱)
10-82 And Allah will establish the truth by His words, though the guilty be averse.a
وَيُحِقُّ ٱللَّهُ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ (۸۲)
10-82a: Moses prevails through arguments: The words of this verse show that the manifestation of the truth occurred because of the words that Allah had taught Moses, and this is what caused Musa to prevail.
Bayan-ul-Quran 