(Revealed before Hijrah)

Date of Revelation, Title and Context
A large majority of Muslim scholars regards this Surah as of Meccan origin. It is entitled Al-Shu'ara' (poets) in order to drive home to Muslims the supreme lesson that success comes to a people only when their profession and practice go together and that empty talk like that of the poets leads nowhere. From this Surah a departure has been made in the subject-matter of the preceding sixteen Chapters. From Surah Yunus the Qur'an had directed its address principally to the Jews and the Christians. With this Chapter the believers take their place; and the form, nature and scope of the address have been changed; therefore a change has also taken place in the Muqatta'at placed at the head of the Surah. The preceding Surah had ended on the note that it would be a great mistake to suppose that God would allow the time-honoured system that had come into being through the great religions of the world to be destroyed. On the contrary, He had created man to demonstrate in his person His great attributes and in order also that he should respond to the Divine Call. If man does not fulfil the object of his creation, then there is no need or justification for him to exist and no need for God to feel any hesitancy in destroying him.

In this Surah we are told that in his love and solicitude for humanity, the Holy Prophet felt grieved at this apprehended possibility and desired that man may be saved. The destruction of man also clearly does not seem to be in harmony with the Divine design which is that he should be vouchsafed the opportunity to discover, with his own will and endeavour, the way of nearness to God and then should try to attain it. But if he refuses to do so, he should suffer the consequences of his refusal. The Surah further says that if man had not been endowed with the discretion and the ability to make a choice, he would have become a mere machine and an automaton and would not have been the image of his Creator as he is considered to be. So he must act and conduct himself in harmony with Divine scheme without which he cannot attain true and real salvation.

Subject-Matter
At the outset the Surah makes the claim that the Qur'an gives its own proofs and arguments and needs no extraneous help or support to substantiate and establish the truth of its claims and teachings and proceeds to say that when, for the fulfilment of human requirements and needs God has created pairs in all things in the physical world, it stands to reason that in the spiritual realm also He should have created their counterparts. Then quite appropriately the Surah gives the account of some Divine Messengers and opens this account with the story of Moses, who in pursuance of Divine command succeeded in taking the Israelites out of Egypt.

To illustrate further that truth always triumphs in the long run and opposition to it comes to grief, the Surah, gives a brief account of Prophets Abraham, Noah, Hiid, Salih, Lot and Shu'aib. Abraham demonstrated to his people the folly and futility of idol-worship. His account is followed by that of Noah whose people rejected him on the ground that he sought to remove all social distinctions. He was followed by Hud and Salih. Both these Divine Prophets tried hard to make their people realize that it was not material pomp and power but good morals and spiritual strength upon which really depended their life and prosperity but their peoples threw their
preaching and warnings to the wind. The peoples of Lot and Shu'aib fared no better. The former indulged in an unnatural vice and the latter were dishonest in their commercial dealings.

Towards the end the Surah reverts to the subject with which it had commenced, viz., that the Qur'an is the revealed Word of God and that it gives sound and solid arguments to prove this claim; and adds that the Prophets of yore had testified to its truth and that the learned men of Israel also are convinced in their heart of hearts that it is God's own revealed Word because it fulfils the prophecies which are contained in their Scriptures. The Surah invites disbelievers to ponder over the teachings of the Qur'an and to see that if they could have been the work of satans or could the Holy Prophet himself have produced them.

It further says that the teachings of the Qur'an bear close resemblance to those of the earlier Scriptures, and satanic people evidently could have no access to their Divine Source. Satans descend only upon liars and sinners and upon those who forge lies and coin and copy falsehood. The poets derive inspiration from these votaries of falsehood and are in turn followed by men of low morals and of no fixed principles. They and their followers take delight in tall, meaningless talk, but do not act upon what they profess and preach.

The Surah closes with enjoining the Holy Prophet to continue to preach the Unity and Oneness of God to his people and educate and train them for the promotion of the cause of Islam. He is further enjoined to trust in the Almighty and Merciful God under Whose protection and fostering care he passes his days, and Who will very soon end the state of dispersion of Muslims and will bring them together in a place where they will live in peace and prosperity and will worship the One True God in perfect safety and security.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
[26:1] In the name of Allah, the Gracious, the Merciful.

طسم
[26:2] Ta Sin Mim[2094].

تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
[26:3] These are verses of the clear Book[2094A].

لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلاَّ يَكُونُوا مُؤْمِنِينَ
[26:4] Haply thou wilt grieve thyself to death[2094B] because they believe not.

إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنْ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ
[26:5] If We please, We can send down to them a Sign from the heaven, so that their necks[2095] will bow down before it.

وَمَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ الرَّحْمَنِ مُحْدَثٍ إِلاَّ كَانُوا عَنْهُ مُعْرِضِينَ
[26:6] And there comes not to them a new[2096] Reminder from the Gracious God, but they turn away from it

فَقَدْ كَذَّبُوا فَسَيَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُون
[26:7] They have, indeed, treated it as a lie, but soon there will come to them the tidings of that at which they mocked.

أَوَلَمْ يَرَوْا إِلَى الأَرْضِ كَمْ أَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ كَرِيمٍ
[26:8] Have they not looked at the earth, how many of every noble species have We caused to grow therein?

إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:9] In that there is a Sign indeed; but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:10] And verily, thy Lord — He is the Mighty, the Merciful.[2097]

وَإِذْ نَادَى رَبُّكَ مُوسَى أَنْ ائْتِ الْقَوْمَ الظَّالِمِينَ
[26:11] And remember when thy Lord called Moses, saying, ‘Go to the wrongdoing people —

قَوْمَ فِرْعَوْنَ أَلاَ يَتَّقُونَ
[26:12] ‘The people of Pharaoh. Will they not fear God?’

قَالَ رَبِّ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ
[26:13] He said, ‘My Lord, I fear that they will treat me as a liar;

وَيَضِيقُ صَدْرِي وَلاَ يَنْطَلِقُ لِسَانِي فَأَرْسِلْ إِلَى هَارُونَ
[26:14] ‘And my breast is straitened[2098] and my tongue is not fluent; therefore, send word to Aaron.

وَلَهُمْ عَلَيَّ ذَنْبٌ فَأَخَافُ أَنْ يَقْتُلُونِ
[26:15] ‘And they have a charge[2099] against me, so I fear that they may kill me.’

قَالَ كَلاَّ فَاذْهَبَا بِآيَاتِنَا إِنَّا مَعَكُمْ مُسْتَمِعُونَ
[26:16] God said, “Not so, go then, both of you, with Our Signs; We are with you and We hear.

فَأْتِيَا فِرْعَوْنَ فَقُولاَ إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ
[26:17] “So go to Pharaoh, and say, ‘We are the Messengers[2100] of the Lord of the worlds,

أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ
[26:18] ‘To tell thee to send the children of Israel with us.’”

قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ
[26:19] Pharaoh said, ‘Did we not bring thee up among us as a child? And thou didst stay among us many years of thy life.

وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنْ الْكَافِرِينَ
[26:20] ‘And thou didst do thy deed which thou didst, and thou art of the ungrateful.’[2101]

قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنْ الضَّالِّين
[26:21] Moses said, ‘I did do it then, and I was one of the erring.[2102]

فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنْ الْمُرْسَلِينَ
[26:22] ‘So I fled from you when I feared you; then my Lord granted me right judgment and made me one of the Messengers.[2103]

وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِي
[26:23] ‘And this is the favour for which thou tauntest me; that thou hast enslaved the children of Israel.’[2104]

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ
[26:24] Pharaoh said, ‘And what is the Lord of the worlds?’[2105]

قَالَ رَبُّ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا إنْ كُنتُمْ مُوقِنِينَ
[26:25] Moses said, ‘The Lord of the heavens and the earth[2106] and of all that is between the two, if you would be convinced.’

قَالَ لِمَنْ حَوْلَهُ أَلاَ تَسْتَمِعُونَ
[26:26] Pharaoh said to those around him, ‘Do you not hear?’[2107]

قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الأَوَّلِينَ
[26:27] Moses said, ‘Your Lord, and the Lord of your fathers of yore.’[2108]

قَالَ إِنَّ رَسُولَكُمْ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ
[26:28] Pharaoh said, ‘Most surely this Messenger of yours who has been sent to you is a madman.’[2109]

قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ
[26:29] Moses said, ‘The Lord of the East and of the West[2110], and of all that is between the two, if you did but understand.’

قَالَ لَئِنْ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنْ الْمَسْجُونِينَ
[26:30] Pharaoh said, ‘If thou takest a God other than me, I will certainly put thee into prison.’

قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ
[26:31] Moses said, ‘What, even though I bring thee something that is manifest!’

قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنْ الصَّادِقِينَ
[26:32] Pharaoh said, ‘Bring it then, if thou speakest the truth.’

فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ
[26:33] So he threw down his rod, and behold! it was a serpent plainly visible.

وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ
[26:34] And he drew forth his hand, and lo! it was white for the beholders.[2111]

قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ
[26:35] Pharaoh said to the chiefs around him, ‘This is surely a skilful magician.

يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ
[26:36] ‘He seeks to turn you out of your land by his magic. Now what do you advise?’

قَالُوا أَرْجِهِ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ
[26:37] They said, ‘Put him off and his brother awhile and send into the cities summoners,

يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ
[26:38] ‘Who should bring thee every skilful sorcerer.’

فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَعْلُومٍ
[26:39] So the magicians were assembled together at the appointed time on a fixed day.

وَقِيلَ لِلنَّاسِ هَلْ أَنْتُمْ مُجْتَمِعُونَ
[26:40] And it was said to the people, ‘Will you also gather together,

لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوا هُمْ الْغَالِبِينَ
[26:41] ‘So that we may follow the magicians if they are the winners?’

فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ
[26:42] And, when the magicians came, they said to Pharaoh, ‘Shall we have a reward[2112] if we are the winners?’

قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَمِنْ الْمُقَرَّبِينَ
[26:43] He said, ‘Yes, and surely then you will be among those who are near my person.’

قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ
[26:44] Moses said to them, ‘Now throw ye what you have to throw.’

فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ
[26:45] So they threw down their ropes and their rods, and said, ‘By Pharaoh’s honour, it is we who will surely win.’

فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ
[26:46] Then Moses threw down his rod, and lo! it swallowed[2113] up that which they had fabricated.

فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ
[26:47] Thereupon the magicians were impelled to fall down prostrate.

قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ
[26:48] They said, ‘We believe in the Lord of the worlds,

رَبِّ مُوسَى وَهَارُونَ
[26:49] ‘The Lord of Moses, and of Aaron.’

قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمْ الَّذِي عَلَّمَكُمْ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلاَفٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ

[26:50] Pharaoh said, ‘You have believed in him before I gave you leave? He is surely your chief who has taught you magic. But you shall know the consequences thereof. I will most surely cut off your hands and your feet on alternate sides[2113A], and I will most surely crucify you all.’

قَالُوا لاَ ضَيْرَ إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ
[26:51] They said, ‘There is no harm; to our lord shall we return.[2114]

إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ
[26:52] ‘We do hope that our Lord will forgive us our sins, since we are the first among the believers.’

وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ
[26:53] And We revealed to Moses, saying, ‘Take away My servants by night, you will surely be pursued.’

فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ
[26:54] And Pharaoh sent summoners into the cities, saying,

إِنَّ هَؤُلاَءِ لَشِرْذِمَةٌ قَلِيلُونَ
[26:55] ‘These are a small party,

وَإِنَّهُمْ لَنَا لَغَائِظُونَ
[26:56] ‘And they have offended us;[2115]

وَإِنَّا لَجَمِيعٌ حَاذِرُونَ
[26:57] ‘And we are a multitude fully prepared and vigilant.’

فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ
[26:58] So We turned them out of gardens, and springs,

وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ
[26:59] And treasures, and an abode of honour.

كَذَلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ
[26:60] Thus indeed it was; and We gave them as heritage[2116] to the children of Israel —

أَتْبَعُوهُمْ مُشْرِقِينَ
[26:61] And they pursued and overtook them at sunrise.

فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ
[26:62] And when the two hosts came in sight of each other the companions of Moses said, ‘We are surely overtaken.[2117]’

قَالَ كَلاَّ إِنَّ مَعِيَ رَبِّي سَيَهْدِينِي
[26:63] ‘Nay, speak not thus!’ said he, ‘My Lord is with me. He will direct me aright.’

فَأَوْحَيْنَا إِلَى مُوسَى أَنْ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ
[26:64] Then We revealed to Moses, saying, ‘Strike the sea with thy rod.[2117A]’ Thereupon it parted, and every part looked like a huge mountain.

وَأَزْلَفْنَا ثَمَّ الآخَرِينَ
[26:65] And We made others approach that place.

وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ
[26:66] And We saved Moses and those who were with him.

ثُمَّ أَغْرَقْنَا الآخَرِينَ
[26:67] Then We drowned the others.

إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:68] In this, verily, there is a Sign; but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:69] And surely thy Lord — He is the Mighty, the Merciful.

وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيمَ
[26:70] And recite unto them the story of Abraham.

إِذْ قَالَ ِلأَبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ
[26:71] When he said to his father and his people, ‘What do you worship?[2118]’

قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِينَ
[26:72] They said, ‘We worship idols, and we continue to be devoted to them.’

قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ
[26:73] He said, ‘Can they listen to you when you call on them?

أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ
[26:74] ‘Or do you good or harm you?’

قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ
[26:75] They said, ‘Nay, but we found our fathers doing likewise.’

قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ
[26:76] He said, ‘What think ye of that which you have been worshipping —

أَنْتُمْ وَآبَاؤُكُمُ الأَقْدَمُونَ
[26:77] ‘You and your fathers before you.

فَإِنَّهُمْ عَدُوٌّ لِي إِلاَّ رَبَّ الْعَالَمِينَ
[26:78] ‘They are all enemies to me, except the Lord of the worlds;

الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ
[26:79] ‘Who has created me, and it is He Who guides me;

وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ
[26:80] ‘And Who gives me food and gives me drink;

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
[26:81] ‘And when I am ill, it is He Who restores me to health[2119];

وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ
[26:82] ‘And Who will cause me to die[2120], and then bring me to life again;

وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ
[26:83] ‘And Who, I hope, will forgive me my faults on the Day of Judgment.

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
[26:84] ‘My Lord, bestow wisdom on me and join me with the righteous;

وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الآخِرِينَ
[26:85] ‘And give me a true reputation among posterity[2121];

وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ
[26:86] ‘And make me one of the inheritors of the Garden of Bliss;

وَاغْفِرْ ِلأَبِي إِنَّهُ كَانَ مِنْ الضَّالِّينَ
[26:87] ‘And forgive my father; for he is one of the erring;

وَلاَ تُخْزِنِي يَوْمَ يُبْعَثُونَ
[26:88] ‘And disgrace me not on the day when they will be raised up[2122],

يَوْمَ لاَ يَنْفَعُ مَالٌ وَلاَ بَنُونَ
[26:89] ‘The day when wealth and sons shall not avail;

إِلاَّ مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
[26:90] ‘But he alone will be saved who brings to Allah a sound heart;’

وَأُزْلِفَتْ الْجَنَّةُ لِلْمُتَّقِينَ
[26:91] And Heaven shall be brought near[2123] to the righteous.

وَبُرِّزَتْ الْجَحِيمُ لِلْغَاوِينَ
[26:92] And Hell shall be opened to those who have gone astray.

وَقِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تَعْبُدُونَ
[26:93] And it will be said to them, ‘Where is that which you worshipped

مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ
[26:94] ‘Beside Allah? Can they help you or get help for themselves?’

فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ
[26:95] Then will they be thrown headlong therein, they and those who have gone astray,

وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ
[26:96] And the hosts of Iblis, all together.

قَالُوا وَهُمْ فِيهَا يَخْتَصِمُونَ
[26:97] They will say, whilst they dispute between themselves therein:

تَاللَّهِ إِنْ كُنَّا لَفِي ضَلاَلٍ مُبِينٍ
[26:98] ‘By Allah, we were in manifest error,

إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ
[26:99] ‘When we held you as equal with the Lord of the worlds;

وَمَا أَضَلَّنَا إِلاَّ الْمُجْرِمُونَ
[26:100] ‘And none led us astray but the guilty ones.

فَمَا لَنَا مِنْ شَافِعِينَ
[26:101] ‘And now we have no intercessors,

وَلاَ صَدِيقٍ حَمِيمٍ
[26:102] ‘Nor any loving friend.

فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنْ الْمُؤْمِنِينَ
[26:103] ‘Would that there were for us a return to the world, that we might be among the believers!’

إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:104] In this, verily, there is a Sign, but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:105] And verily thy Lord — He is the Mighty, the Merciful.

كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ
[26:106] The people of Noah treated the Messengers as liars,

إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلاَ تَتَّقُونَ
[26:107] When their brother Noah said to them, ‘Will you not be righteous?

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
[26:108] ‘Surely, I am unto you a Messenger, faithful to my trust.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:109] ‘So fear Allah, and obey me[2124].

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِي إِلاَّ عَلَى رَبِّ الْعَالَمِينَ
[26:110] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:111] ‘So fear Allah, and obey me.’

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الأَرْذَلُونَ
[26:112] They said, ‘Shall we believe thee, when it is the meanest that follow thee?’

قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ
[26:113] He said, ‘And what knowledge have I as to what they have been doing?

إِنْ حِسَابُهُمْ إِلاَّ عَلَى رَبِّي لَوْ تَشْعُرُونَ
[26:114] ‘Their account is only with my Lord, if you only knew![2125]

وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ
[26:115] ‘And I am not going to drive away the believers[2125A].

إِنْ أَنَا إِلاَّ نَذِيرٌ مُبِينٌ
[26:116] ‘I am only a plain Warner.’

قَالُوا لَئِنْ لَمْ تَنْتَهِ يَانُوحُ لَتَكُونَنَّ مِنْ الْمَرْجُومِينَ
[26:117] They said, ‘If thou desist not, O Noah, thou shalt surely be one of those who are stoned.’

قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ
[26:118] He said, ‘My Lord, my people have treated me as a liar.

فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِي مِنْ الْمُؤْمِنِينَ
[26:119] ‘Therefore judge Thou decisively between me and them; and save me and the believers that are with me.’

فَأَنجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ
[26:120] So We saved him, and those who were with him in the fully laden Ark.

ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ
[26:121] Then We drowned thereafter those who remained behind.

إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:122] In this, verily, there is a Sign, but most of them would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:123] And verily thy Lord — He is the Mighty, the Merciful.

كَذَّبَتْ عَادٌ الْمُرْسَلِينَ
[26:124] The tribe of ‘Ad rejected the Messengers,

إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلاَ تَتَّقُونَ
[26:125] When their brother Hud said to them, ‘Will you not be righteous?

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
[26:126] ‘Surely, I am unto you a Messenger, faithful to my trust

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:127] ‘So fear Allah, and obey me.

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِي إِلاَّ عَلَى رَبِّ الْعَالَمِينَ
[26:128] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ
[26:129] ‘Do you build monuments on every high place seeking vain glory,

وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ
[26:130] ‘And do you erect palaces as though you will live forever[2126]?

وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ
[26:131] ‘And when you lay hands upon any one, you lay hands as tyrants.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:132] ‘So fear Allah, and obey me.

وَاتَّقُوا الَّذِي أَمَدَّكُمْ بِمَا تَعْلَمُونَ
[26:133] ‘And fear Him Who has helped you with all that you know.

أَمَدَّكُمْ بِأَنْعَامٍ وَبَنِينَ
[26:134] ‘He has helped you with cattle, and sons,

وَجَنَّاتٍ وَعُيُونٍ
[26:135] ‘And gardens, and springs.

إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ
[26:136] ‘Indeed, I fear for you the punishment of an awful day.’

قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنْ الْوَاعِظِينَ
[26:137] They said, ‘It is the same to us whether thou admonish us or whether thou be not of those who admonish.’

إِنْ هَذَا إِلاَّ خُلُقُ الأَوَّلِينَ
[26:138] ‘This is nothing but a habit[2127] of the ancients,

فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:139] ‘And we shall not be punished.’

أَكْثَرُهُمْ مُؤْمِنِينَ
[26:140] So they rejected him, and We destroyed them. In that indeed there is a Sign, but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:141] And verily thy Lord — He is the Mighty, the Merciful.

كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ
[26:142] The tribe of Thamud[2128] rejected the Messengers,

إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلاَ تَتَّقُونَ
[26:143] When their brother Salih said to them, ‘Will you not be righteous?

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
[26:144] ‘Surely, I am unto you a Messenger, faithful to my trust.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:145] ‘So fear Allah, and obey me.

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلاَّ عَلَى رَبِّ الْعَالَمِينَ
[26:146] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

أَتُتْرَكُونَ فِي مَا هَاهُنَا آمِنِينَ
[26:147] ‘Will you be left secure amid the things that you have here,

فِي جَنَّاتٍ وَعُيُونٍ
[26:148] ‘Amid gardens and springs,

وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا هَضِيمٌ
[26:149] ‘And cornfields, and datepalms with heavy spathes near breaking?

وَتَنْحِتُونَ مِنْ الْجِبَالِ بُيُوتًا فَارِهِينَ
[26:150] ‘And you hew out houses in the mountains with great skill[2128A].

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:151] ‘So fear Allah, and obey me.

وَلاَ تُطِيعُوا أَمْرَ الْمُسْرِفِينَ
[26:152] ‘And obey not the bidding of those who exceed the bounds,

الَّذِينَ يُفْسِدُونَ فِي الأَرْضِ وَلاَ يُصْلِحُونَ
[26:153] ‘Who create disorder in the earth, and reform it not.’

قَالُوا إِنَّمَا أَنْتَ مِنْ الْمُسَحَّرِينَ
[26:154] They said, ‘Thou art but one of the bewitched[2129];

مَا أَنْتَ إِلاَّ بَشَرٌ مِثْلُنَا فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنْ الصَّادِقِينَ
[26:155] ‘Thou art only a man like ourselves. So bring a Sign, if thou art one of the truthful.’

قَالَ هَذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ
[26:156] He said, ‘Here is a she-camel: she has her turn of drinking, and you have your turn of drinking on an appointed day.

وَلاَ تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ
[26:157] ‘And touch her not with evil lest there overtake you the punishment of an awful day.’

فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ
[26:158] But they hamstrung her; and then they became regretful.

فَأَخَذَهُمْ الْعَذَابُ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:159] So the punishment overtook them. In that verily there is a Sign, but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:160] And surely thy Lord — He is the Mighty, the Merciful.

كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ
[26:161] The people of Lot rejected the Messengers,

إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلاَ تَتَّقُونَ
[26:162] When their brother Lot said to them, ‘Will you not become righteous?

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
[26:163] ‘Surely, I am unto you a Messenger, faithful to my trust.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:164] ‘So fear Allah, and obey me.

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلاَّ عَلَى رَبِّ الْعَالَمِينَ
[26:165] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

أَتَأْتُونَ الذُّكْرَانَ مِنْ الْعَالَمِينَ
[26:166] ‘Do you, of all peoples, approach males,

وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ
[26:167] ‘And leave your wives whom your Lord has created for you? Nay, you are a people who transgress.’

قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا لُوطُ لَتَكُونَنَّ مِنْ الْمُخْرَجِينَ
[26:168] They said, ‘If thou desist not, O Lot, thou wilt surely be one of the banished ones.[2129A]’

قَالَ إِنِّي لِعَمَلِكُمْ مِنْ الْقَالِينَ
[26:169] He said, ‘Certainly I hate your practice.

رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ
[26:170] ‘My Lord, save me and my family from what they do.’

فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ
[26:171] So We saved him and his family, all of them,

إِلاَّ عَجُوزًا فِي الْغَابِرِينَ
[26:172] Save an old woman among those who stayed behind.

ثُمَّ دَمَّرْنَا الآخَرِينَ
[26:173] Then We destroyed the others.

وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَسَاءَ مَطَرُ الْمُنذَرِينَ
[26:174] And We rained upon them a rain; and evil was the rain for those who were warned.

إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:175] In that verily there is a Sign, but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:176] And surely thy Lord — He is the Mighty, the Merciful.

كَذَّبَ أَصْحَابُ الأَيْكَةِ الْمُرْسَلِينَ
[26:177] The People of the Wood rejected the Messengers,

إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلاَ تَتَّقُونَ
[26:178] When Shu‘aib said to them, ‘Will you not be righteous?

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
[26:179] ‘Surely, I am unto you a Messenger, faithful to my trust.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[26:180] ‘So fear Allah, and obey me,

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلاَّ عَلَى رَبِّ الْعَالَمِينَ
[26:181] ‘And I ask of you no reward for it. My reward is only with the Lord of the worlds.

أَوْفُوا الْكَيْلَ وَلاَ تَكُونُوا مِنْ الْمُخْسِرِينَ
[26:182] ‘Give full measure, and be not of those who give less[2130],

وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ
[26:183] ‘And weigh with a true balance,

وَلاَ تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلاَ تَعْثَوْا فِي الأَرْضِ مُفْسِدِينَ
[26:184] ‘And diminish not unto people their things, nor act corruptly in the earth, making mischief.

وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الأَوَّلِينَ
[26:185] ‘And fear Him Who created you and the earlier peoples.’

قَالُوا إِنَّمَا أَنْتَ مِنْ الْمُسَحَّرِينَ
[26:186] They said, ‘Thou art but one of the bewitched.

وَمَا أَنْتَ إِلاَّ بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنْ الْكَاذِبِينَ
[26:187] ‘And thou art only a man like ourselves, and we believe thee to be one of the liars.

فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنْ السَّمَاءِ إِنْ كُنْتَ مِنْ الصَّادِقِينَ
[26:188] ‘So cause fragments of the sky to fall on us, if thou art one of the truthful.’

قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ
[26:189] He said, ‘My Lord knows best what you do.[2131]’

فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ
[26:190] So they declared him to be a liar. Then the punishment of the day of overshadowing gloom overtook them. That was indeed the punishment of a dreadful day.

إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ
[26:191] In that verily there is a Sign, but most of these would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
[26:192] And surely thy Lord — He is the Mighty, the Merciful.

وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ
[26:193] And verily this is a revelation from the Lord of the worlds[2132].

نَزَلَ بِهِ الرُّوحُ الأَمِينُ
[26:194] The Spirit, Faithful to the Trust[2133], has descended with it.

عَلَى قَلْبِكَ لِتَكُونَ مِنْ الْمُنذِرِينَ
[26:195] On thy heart[2134], that thou mayest be of the Warners,

بِلِسَانٍ عَرَبِيٍّ مُبِينٍ
[26:196] In plain and clear Arabic tongue.

وَإِنَّهُ لَفِي زُبُرِ الأَوَّلِينَ
[26:197] And it is surely mentioned in the Scriptures[2135] of the former peoples.

أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ
[26:198] And is it not a Sign to them that the learned among the children of Israel know it?

وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الأَعْجَمِينَ
[26:199] And if We had sent it down to one of the non-Arabs,

فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ
[26:200] And he had read it to them, even then they would never have believed in it.

كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ
[26:201] Thus have We caused it (disbelief) to enter into the hearts[2136] of the sinful.

لاَ يُؤْمِنُونَ بِهِ حَتَّى يَرَوْا الْعَذَابَ الأَلِيمَ
[26:202] They will not believe in it until they see the grievous punishment.

فَيَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
[26:203] But it will come upon them suddenly, while they know not,

فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ
[26:204] And they will say, ‘Shall we be given any respite?’

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
[26:205] What! do they seek to hasten Our punishment?

أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ
[26:206] What thinkest thou? If We let them enjoy the good things of this world for years;

ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ
[26:207] Then there comes to them that with which they are threatened.

مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ
[26:208] Of no avail shall be to them that which they were allowed to enjoy.

وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلاَّ لَهَا مُنذِرُونَ
[26:209] And never did We destroy any township but it had Warners[2137].

ذِكْرَى وَمَا كُنَّا ظَالِمِينَ
[26:210] This is an admonition; and We are not unjust.

وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ
[26:211] And the evil ones have not brought it down.

وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ
[26:212] They are not fit for it, nor have they the power to do so[2138].

إِنَّهُمْ عَنْ السَّمْعِ لَمَعْزُولُونَ
[26:213] Surely they are debarred from hearing.

فَلاَ تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنْ الْمُعَذَّبِينَ
[26:214] Call not, therefore, on any other God beside Allah[2139], lest thou become one of those who are punished.

وَأَنذِرْ عَشِيرَتَكَ الأَقْرَبِينَ
[26:215] And warn thy nearest kinsmen[2140],

وَاخْفِضْ جَنَاحَكَ لِمَنْ اتَّبَعَكَ مِنْ الْمُؤْمِنِينَ
[26:216] And lower thy wing of mercy to the believers who follow thee.

فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا تَعْمَلُونَ
[26:217] Then if they disobey thee, say, ‘I repudiate all connection with what you do.[2140A]’

وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ
[26:218] And put thy trust in the Mighty, the Merciful,

الَّذِي يَرَاكَ حِينَ تَقُومُ
[26:219] Who sees thee when thou standest up in Prayer.

وَتَقَلُّبَكَ فِي السَّاجِدِينَ
[26:220] And Who sees thy movements among those who prostrate[2141] themselves before God.

إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
[26:221] He is indeed the All-Hearing, the All-Knowing.

هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ
[26:222] Shall I inform you on whom the evil ones descend?

تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ
[26:223] They descend on every great liar and sinner,

يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ
[26:224] Repeating what they hear, and most of them are liars.

وَالشُّعَرَاءُ يَتَّبِعُهُمْ الْغَاوُونَ
[26:225] And as for the poets — it is the erring ones who follow them.

أَلَمْ تَرَى أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ
[26:226] Dost thou not see how they wander distracted in every valley,

وَأَنَّهُمْ يَقُولُونَ مَا لاَ يَفْعَلُونَ
[26:227] And that they say what they practise not?[2142] —

إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ

[26:228] Save those who believe and do good works, and remember Allah much, and retaliate only after they are wronged. And the wrongdoers will soon know to what place of return they shall return.

2094. In the Muqatta'at (abbreviated letters) Ta Sin Mim. Ta stands for Tahir (Lord of Purity); Sin for Sami' (All-Hearing) and Mim for Majid (Lord of Dignity), thus indicating that the Surah deals with the means to achieve purity of heart. acceptance of prayer and dignity. This and the next two Chapters form a special group known as the Ta Sin Mim group and all of them bear a very close resemblance to each other in their subject-matter. They were revealed about the same time at Mecca. As these Surahs deal particularly with the life-story of Moses in some detail, some Commentators have taken these abbreviated letters as standing for Mount Sinai and Moses -Ta Sin standing for Tur Sinin (Mount Sinai) and Mim for Muss (Moses).

2094A. See 1356.

2094B. See 1664.

2095. The Holy Prophet's grief will not be in vain. If his people do not cease opposing him, they will be visited with the Sign of punishment which will humiliate and debase their leaders, A'naq meaning leaders (Lane).

2096. The word, 'new' means; 'in a new form;' or 'with new details.' In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed and improved form in order that it may suit the ideas; needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.

2097. The words, 'verily thy Lord-He is the Mighty, the Merciful,' imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah; but whereas the Mighty God had seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper, but will also show mercy to his people, inasmuch as only a small fraction of them will be destroyed while a great majority will receive Divine forgiveness and mercy and in the end will accept his Message.

2098. Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophet hood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.

2099. The words show that the people of Pharaoh had charged Moses with the murder of an Egyptian. This incident is mentioned in Exod. 2: 1 1-1 5 and also in the Qur'an in 28: 16-21 ; where it is stated that it was not intentional or deliberate murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed.

2100. The word Rasul in the verse is in the singular while the subject inna and the verbs used are in the dual number. In Arabic it is permissible sometimes to use singular predicate for a subject in the dual or plural number (Bayan). See also 26:78.

2101. The reference in the verse seems to be to an Egyptian having been killed by Moses. Pharaoh regards himself and his people, the Egyptians, as the great benefactors of the Israelites and accuses Moses of gross ingratitude for having killed an Egyptian.

2102. Dall is derived from Dalla which means, he did not know what to do; he was in a perplexed state of mind; he was lost in love (Lane). When the Israelite called him for help against the Egyptian, Moses did not know what to do, and being anxious to help the poor, helpless Israelite (28:16-21) gave the Egyptian a blow with his closed fist which caused his death. The death was accidental because ordinarily a blow with the fist does not cause the death of a person. Or the verse may mean that on account of his great love for his oppressed people he came to the help of the Israelite and gave a blow to the Egyptian, which resulted in his death. Or it means that he did it being unaware of the consequences.

2103. The fact that after he had killed the Egyptian and fled, God made him a Prophet a great Divine favor indeed-is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.

2104. To Pharaoh's impudent remark Moses is described as saying to him that he himself should be ashamed of referring to any good that he thinks he had done to his (Moses's) people as he (Pharaoh) had kept them for generations under the most debasing and degrading form of bondage which had killed in them all sense of dignity, initiative and ambition to rise to their full stature.

2105. Moses's reply to Pharaoh, as mentioned in the preceding verse, seemed to have utterly confounded him and he at once changed the subject, seeking to involve Moses in a metaphysical discussion about the existence and person of the Divine Being and the nature of His attributes.

2106. The words 'Lord of the heavens and the earth' refer to the vastness of God's dominion in respect of space.

2107. The verse depicts Pharaoh as trying to incite his people against Moses by hinting that he was insulting their gods by ascribing the Kingdom of the heavens and earth to Allah because it were their own gods who held sway over all the universe.

2108. In the 25th verse Moses had referred to the vastness of God's dominion and control in respect of space; in this verse he refers to God's dominion in respect of time.

2109. Pharaoh thought that like a madman Moses would listen to nobody but would go on harping on his own tune; and he said so in so many words.

2110. The verse refers to the vastness of God's Kingdom in respect of directions and sides.

2111. See 1024.

2112. The sorcerers seemed to be professional traders in sorcery whose standard of morality was very low.

2113. The verse makes it quite clear that the rod of Moses did not swallow the rods and ropes of the sorcerers but swallowed up all that which they had fabricated, i.e., it utterly destroyed their imposture, forgery and deception. Moreover, it was the rod itself and not the serpent which exposed the deception the sorcerers had wrought on the spectators by breaking to pieces the things which under the influence of their sorcery the spectators had taken for real serpents.

2113A. 'An means, on account of (Lane).

2114. The erstwhile professional sorcerers, who, only a few minutes ago, were prepared to resort to any trick and subterfuge for the sake of filthy lucre, had come to acquire a faith that would defy death.

2115. The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if only they accept his Message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life. After the advent of Moses Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.

2116. The verse does not mean that the springs and gardens and treasures of Pharaoh and the Egyptians were given over to the Israelites. The latter had left Egypt for Canaan, the land of promise which "flowed with milk and honey." It is there that they were given these things. In fact, Palestine resembles Egypt in the abundance of its gardens and springs.

2117. The companions of Moses seemed to possess very weak faith. This is also clear from 5:22, 23; 7:149; 20:87-92.

2117A. The words also mean, 'take thy people to the sea;' 'Asa meaning people or community (Lane).

2118. Throughout the Qur'an; Abraham has been associated with a vigorous campaign against idolatry. He seems to be the first uncompromising iconoclast of whose activities history has kept a record.

2119. In this verse Abraham attributes all malady and ailment to himself and all remedy and cure to God. In fact, every misfortune that befalls a man is the result of the contravention by him of a particular law of nature, so he himself is responsible for it. See also 4:80.

2120. While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.

2121. Abraham left behind him such a good name that the followers of the three great Faiths of the world-Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they revere.

2122. Resurrection is called Ba'th because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be opened to him.

2123. The words mean that the righteous will be given new and better faculties to enjoy the bliss of Paradise.

2124. The words, So fear Allah and obey me, which have been addressed to his people from the mouth of every Prophet in this Surah, show that apart from the general commandments embodied in Divine revelation, the believers are enjoined to obey the commands and instructions issued from time to time by their own Prophets.

2125. The Qur'an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu'ur; i.e., perceiving a thing by means of any of the senses to know its minute particulars (2:155); 'Aql, i.e., withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e., reflecting upon and calculating a thing (6:51); Tafaqquh, i.e., applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e., considering, examining or studying a thing repeatedly in order to know it (4:83).

2125A.  God's Prophets and worldly men have different standards to judge the values of life. Whereas the former judge the worth and value of a man by his actions and deeds, the latter judge it by his material means and his social status.

2126. This, the preceding and the following verse show that the Adites were a powerful and cultured people. They had made great progress in science in their time. They built fortresses, palatial buildings and great reservoirs. They had their summer residences, their factories and mechanical works. They were specially advanced in architecture. They invented new weapons and implements of war and erected great monuments. In short, like the present day nations of the West, they possessed all the complicated paraphernalia of a highly advanced civilization. They made great strides in knowledge but they consigned to oblivion the one supreme lesson of history. viz.. that nations derive their real strength not from material things but from high ideals and good morals. As they became morally corrupt and spiritually depraved and turned a deaf ear to the warnings of their Prophet to mend their ways, they fell a victim to that terrible doom which is the inevitable lot of those who ignore Divine warning. See 1323.

2127. Khuluq means, habit or second nature; custom or manner; religion; a lie (Lane).

2128. This and the following several verses deal with the tribe of Thamud. According to Futuh al-Sham, they were a very powerful people. Their rule and dominion had extended from Busra, a town in Syria, to Aden. They had made great progress in agriculture and architecture and were a highly civilized and cultured people. The tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. AI-Hijr which has also been known as Mada'ini Salih (the Cities of Salih) and which seems to have been the capital of these people lies between Medina and Tabak, and the valley in which it is situated is called Wadi Qura. The Qur'an represents them as the immediate successors of 'Ad (7:75). It is worthy of note that the accounts of the
Prophets Noah, Hud and Salih have been given at various places in the Qur'an and everywhere the order observed is the same, viz., the account of Noah precedes that of Hud and the account of Hud precedes that of Salih, which is the true chronological order. This shows that the Qur'an gives accurately and in their historical order the facts of history long consigned to oblivion and quite wrapped in obscurity. See also 1326.

2128A.  Farihin also means, with great skill (Lane).

2129. Whereas the peoples of Noah and Hud accused their Prophets of forging lies, Prophet Salih, to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as Musahhar, i.e., one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih's sincerity, honesty of purpose and uprightness, his people could not accuse him of forgery. The words Musahhar and Mashur also mean, one fed by others.

2129A.  Rajama-hu means, he stoned him, he banished him; excommunicated him, cut off all connections with him (Lane).

2130. AS at several places in the Qur'an (Chapters 7th & 11th) and in the present Surah also the five Prophets-Noah, Hud, Salih, Lot and Shu'aib have been mentioned together andin the same order, and identical words have been put in their mouths. In addition to the twofundamental teachings of all religions, viz., Unity of God and obedience to the Prophet of thetime, great emphasis has been laid in the case of each Prophet on the vice from which hispeople particularly suffered. Noah's people seemed to have been divided into watertightcompartments and the socially well-to-do among them suffered from an exaggerated notion offalse superiority. The wealthy among them would not mix with the poorer sections of thesociety. The tribe of Hud took great pride in their military exploits, architectural achievementsand in their factories and chemical works. The people of Salih gloried in their power, prestigeand wealth. Lot's people shamelessly indulged in a most unnatural and depraved sexual vice,
while those of Shu'aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer.

2131. To the insolent challenge of his people to bring down punishment upon them, (Kisaf meaning, Divine punishment), Shu'aib replied that his knowledge being imperfect it was not for him to decide if and when the punishment should and would overtake them and that it was God; their Lord and Creator, Who being fully acquainted with the nature of their deeds, knew whether or not they had rendered themselves deserving of the punishment they demanded.

2132. The verse purports to say that the revelation of the Qur'an is no new phenomenon. Like the Messages of the Prophets mentioned above the Quranic Message has also been revealed by God, but with this difference that whereas the former Prophets were sent to their respective peoples, the Qur'an has been revealed for all the nations of the world, because it is a revelation from the Lord of all the worlds.

2133. In this verse the angel who brought the Quranic revelation has been called Ruh al-Amin, i.e., the Spirit faithful to the trust. Elsewhere, he is called Ruh al-Qudus (16:103), i.e.,the Spirit of holiness. The latter epithet has been used to point to the eternal and completefreedom from every error or blemish in the Qur'an and the use of the former epithet (Ruh al-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamperwith its text. This epithet has been used exclusively with regard to the revelation of the Qur'anbecause the promise of everlasting Divine protection was held out to no other DivineScripture; and their texts, in course of time, came to be interfered and tampered with.Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca.What a great Divine tribute to, and evidence of, the trustworthiness of the Qur'an that its
revelation was brought by an Amin to an Amin!

2134. The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet's heart through the medium of Gabriel.

2135. The advent of the Holy Prophet and the revelation of the Qur'an both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious Scriptures of almost every Faith but the Bible, being the best known and most widely read of all revealed Books before the Qur'an and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. See Deut. 18:18 & 33:2; Isaiah 21:13-17; Song of Solomon 15, 6; Habakkuk 3:3-5; Matt. 21:42-45 & John 16:12-14.

2136. This bad habit of disbelievers has its roots in their own hearts and is born of their indulgence in sin and vice and does not come from outside. The verse, in fact, states a general truth that when a man indulges in sin, his consciousness of it becomes blunted and in course of time he even comes to develop a liking for it. It is in this way that sin corrodes and vitiates 'the hearts of the sinful.'

2137. The verse refers to a Divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.

2138. The verse contains three arguments in support of the claim that satans could have no hand in the production of the Qur'an: (a) Its teaching constitutes a most effective and uncompromising condemnation of all that satans stand for. (b) It is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of them (17:89). (c) The Qur'an contains mighty prophecies about the ultimate triumph of Islam. The satans could not make them as they have no knowledge of the future.

2139. The Qur'an could not have been the Devil's work. A satanic production could not have laid so much stress on Divine Unity as has been laid in the Qur'an.

2140. It is on record that when this verse was revealed the Holy Prophet stood on mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his Message and give up their evil ways (Bukhari).

2140A. I am quit of you; I dissociate myself completely from what you do; I disclaim all responsibility for your actions.

2141. This verse pays a glowing tribute to the righteousness and nobility of the Holy Prophet's Companions. The word Sajidin refers to them. Blessed was the Holy Prophet who was surrounded by such godly men. Human history has failed to produce another example of such a noble Master, loved and followed by such devoted and righteous disciples.

2142. In these verses the imputation that the Holy Prophet is a poet (21:6) is rebutted. Three reasons given for this rebuttal are: (1) Those who follow and associate with the poets are not men of high moral character, but the Holy Prophet's followers were possessed of very noble ideals and of very high moral character. (2) The poets have no fixed ideal or program in life. They, as it were, wander about aimlessly in every valley. But the Holy Prophet had a very great and sublime mission in life. (3) The poets do not practice what they preach, but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar