English Translation and Commentary of the Holy Quran (1951/2002)
by Maulana Muhammad Ali
سُوۡرَۃُ الشُّعَرَآءِ مَکِّیَّۃٌ
Chapter 26
Al-Shuara
The Poets
Revealed at Makkah
(11 sections; 227 verses)
Introductory Note by Translator: The title of this chapter, The Poets, is taken from a reference to the poets in v. 224, where arguments are given that the Holy Quran is not the work of a poet. In fact, the whole chapter deals with this oft-repeated allegation of the opponents by showing that the Holy Prophet’s work and preaching were similar in detail to the work and preaching of preceding prophets, bearing no resemblance whatever to the work of poets.
While the prophets spoken of here are identical with those in the 7th chapter, where they are mentioned chronologically, their order in this chapter is different, Moses coming first, the object being to draw attention to a repetition of the history of Moses in the history of the Prophet. In the opening section of the chapter the Holy Prophet is given consolation, and told not to grieve too much on account of the disbelief of the people, nor yet to despair of their reformation. The history of Moses is taken up in the next three sections from the time of his message to Pharaoh to that of Pharaoh’s drowning, together with his hosts, in the Red Sea. The fifth section takes us back to Abraham, because that patriarch gives us the connecting link between the houses of Israel and Ishmael, or between the two great prophets, Moses and Muhammad. The next five sections are devoted to the narratives of Noah, Hūd, Ṣāliḥ, Lot, and Shu‘aib in chronological order; the fate of the opponents of each of these prophets being, as it were, a warning to the opponents of the Holy Prophet; and this is clearly indicated in the concluding section of the chapter.
The three chapters, 26th, 27th and 28th, form a group, not only connected in subject, but also belonging to the same period, and may be called the Ṭā sīn mīm group. All three belong to the middle Makkan period. The chief point in each is the story of Moses, with which they all begin, although the 27th chapter makes only a brief reference to it. In each case that story begins with Moses being called to prophethood at Mount Sinai with a special message for Pharaoh, ending with Pharaoh being drowned in the Red Sea: the later wanderings of the Israelites are not referred to in any of them. This common thread of the narrative in all three chapters gives us a clue to the subject-matter and to their connection with what has gone before. The 25th chapter speaks of the Furqān, or the great distinctive sign that was given to the Holy Prophet, and these three chapters really supply the furqān or distinctive sign given to Moses, which, as shown in 2:53a, was the drowning of the Egyptians in the Red Sea; hence the narrative is in all cases brought to an end with that incident.
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
In the name of Allah, the Beneficent, the Merciful.
Section 1: The Prophet is consoled
رکوع ۱
طٰسٓمّٓ ﴿۱﴾
26:1 Benignant, Hearing, Knowing God.a
1a (Commentary on 26:1) The interpretation I adopt is based on the remark, which is traceable to I‘Ab, that these letters are the names of the Divine Being. I take ṭā as standing for Laṭīf, meaning Benignant, sīn as standing for Samī‘, meaning Hearing, and mīm as standing for ‘Alīm, meaning Knowing. I may, however, suggest another interpretation. These chapters speak in particular of the calling of Moses at Mount Sinai, ṭā sīn may stand for Ṭūr Sīnā’, or Mount Sinai, and mīm may stand for Moses; attention is thus called in these letters to the revelation granted to Moses at Mount Sinai, which bears testimony to the truth of the Prophet. This is corroborated by the plain statement made in the last chapter of this group, that the disbelievers called the revelations of Moses and Muhammad two enchantments backing up each other (28:48).
تِلۡکَ اٰیٰتُ الۡکِتٰبِ الۡمُبِیۡنِ ﴿۲﴾
26:2 These are the verses of the Book that makes manifest.a
2a (Commentary on 26:2) The Holy Quran makes manifest all that is needed for a right development of the human faculties, and it also makes manifest the whole truth.
لَعَلَّکَ بَاخِعٌ نَّفۡسَکَ اَلَّا یَکُوۡنُوۡا مُؤۡمِنِیۡنَ ﴿۳﴾
26:3 Perhaps thou wilt kill thyself with grief because they believe not.a
3a (Commentary on 26:3) The Prophet was informed by Divine revelation of the doom of an evil generation, but instead of cursing it, he exerted himself heroically to save his people by bringing about a mighty transformation among them, a transformation for which he was so anxious that he is described here as almost killing himself with grief.
اِنۡ نَّشَاۡ نُنَزِّلۡ عَلَیۡہِمۡ مِّنَ السَّمَآءِ اٰیَۃً فَظَلَّتۡ اَعۡنَاقُہُمۡ لَہَا خٰضِعِیۡنَ ﴿۴﴾
26:4 If We please, We could send down on them a sign from heaven, so that their necks would bend before it.a
4a (Commentary on 26:4) Such a sign was sent in the battle of Badr and again in the conquest of Makkah. In the former place their chiefs were laid low, and in the latter they accepted submission.
وَ مَا یَاۡتِیۡہِمۡ مِّنۡ ذِکۡرٍ مِّنَ الرَّحۡمٰنِ مُحۡدَثٍ اِلَّا کَانُوۡا عَنۡہُ مُعۡرِضِیۡنَ ﴿۵﴾
26:5 And there comes not to them a new Reminder from the Beneficent but they turn away from it.
فَقَدۡ کَذَّبُوۡا فَسَیَاۡتِیۡہِمۡ اَنۡۢبٰٓؤُا مَا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ ﴿۶﴾
26:6 They indeed reject, so the news will soon come to them of that at which they mock.a
6a (Commentary on 26:6) It was the prophecies of their own vanquishment and of the predominance of Islam at which they mocked.
اَوَ لَمۡ یَرَوۡا اِلَی الۡاَرۡضِ کَمۡ اَنۡۢبَتۡنَا فِیۡہَا مِنۡ کُلِّ زَوۡجٍ کَرِیۡمٍ ﴿۷﴾
26:7 See they not the earth, how many of every noble kind We cause to grow in it?
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕوَ مَا کَانَ اَکۡثَرُ ہُمۡ مُّؤۡمِنِیۡنَ ﴿۸﴾
26:8 Surely in this is a sign; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿٪۹﴾
26:9 And surely thy Lord is the Mighty, the Merciful.a
9a (Commentary on 26:9) Seven prophets in all are spoken of in this chapter, and it is related how the enemies of every one of them were exterminated in the final triumph of the Truth. Yet to give an indication of the fate of the Prophet’s opponents each prophet’s mention is ended with the two attributes of the Divine Being mentioned here, the Mighty, the Merciful, the first of these indicating that Truth will, even now, be made to overcome all opposition and the second that the dealing with the opponents of the Prophet would be a merciful dealing. The Prophet’s opponents were vanquished indeed but they were not destroyed and a reformed people rose again to power.
Section 2: Moses is called and sent to Pharaoh
رکوع ۲
وَ اِذۡ نَادٰی رَبُّکَ مُوۡسٰۤی اَنِ ائۡتِ الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿ۙ۱۰﴾
26:10 And when thy Lord called Moses, saying: Go to the iniquitous people —
قَوۡمَ فِرۡعَوۡنَ ؕ اَلَا یَتَّقُوۡنَ ﴿۱۱﴾
26:11 The people of Pharaoh. Will they not guard against evil?
قَالَ رَبِّ اِنِّیۡۤ اَخَافُ اَنۡ یُّکَذِّبُوۡنِ ﴿ؕ۱۲﴾
26:12 He said: My Lord, I fear that they will reject me.
وَ یَضِیۡقُ صَدۡرِیۡ وَ لَا یَنۡطَلِقُ لِسَانِیۡ فَاَرۡسِلۡ اِلٰی ہٰرُوۡنَ ﴿۱۳﴾
26:13 And my breast straitens, and my tongue is not eloquent,a so send for Aaron (too).
13a (Commentary on 26:13) In 20:27 Moses prays to God: And loose the knot from my tongue. Here the same idea is expressed by the words: And my tongue is not eloquent; see 20:27a.
وَ لَہُمۡ عَلَیَّ ذَنۡۢبٌ فَاَخَافُ اَنۡ یَّقۡتُلُوۡنِ ﴿ۚ۱۴﴾
26:14 And they have a crime against me, so I fear that they will kill me.a
14a (Commentary on 26:14) The reference is to the killing of the Egyptian, as mentioned in 28:15. It is stated here that the people of Pharaoh charged Moses with a crime, not that he was actually guilty; see 20a and 28:15a.
قَالَ کَلَّا ۚ فَاذۡہَبَا بِاٰیٰتِنَاۤ اِنَّا مَعَکُمۡ مُّسۡتَمِعُوۡنَ ﴿۱۵﴾
26:15 He said: By no means; so go you both with Our signs; surely We are with you, Hearing.
فَاۡتِیَا فِرۡعَوۡنَ فَقُوۡلَاۤ اِنَّا رَسُوۡلُ رَبِّ الۡعٰلَمِیۡنَ ﴿ۙ۱۶﴾
26:16 Then come to Pharaoh, and say: We are bearers of a message of the Lord of the worlds:
اَنۡ اَرۡسِلۡ مَعَنَا بَنِیۡۤ اِسۡرَآءِیۡلَ ﴿ؕ۱۷﴾
26:17 Send with us the Children of Israel.
قَالَ اَلَمۡ نُرَبِّکَ فِیۡنَا وَلِیۡدًا وَّ لَبِثۡتَ فِیۡنَا مِنۡ عُمُرِکَ سِنِیۡنَ ﴿ۙ۱۸﴾
26:18 (Pharaoh) said: Did we not bring thee up as a child among us, and thou didst tarry (many) years of thy life among us?
وَ فَعَلۡتَ فَعۡلَتَکَ الَّتِیۡ فَعَلۡتَ وَ اَنۡتَ مِنَ الۡکٰفِرِیۡنَ ﴿۱۹﴾
26:19 And thou didst (that) deed of thine which thou didst and thou art of the ungrateful ones.
قَالَ فَعَلۡتُہَاۤ اِذًا وَّ اَنَا مِنَ الضَّآلِّیۡنَ ﴿ؕ۲۰﴾
26:20 He said: I did it then when I was of those who err.a
20a (Commentary on 26:20) The circumstances in which Moses’ act of striking an Egyptian with his fist led to the death of the Egyptian are related in 28:15. There was no intention to kill the man, nor did Moses use any weapon with which death could be caused. Rz explains ḍāll here as meaning one perplexed, being unable to know what was incumbent on him. He used his fist against the oppressor, and death was simply accidental.
فَفَرَرۡتُ مِنۡکُمۡ لَمَّا خِفۡتُکُمۡ فَوَہَبَ لِیۡ رَبِّیۡ حُکۡمًا وَّ جَعَلَنِیۡ مِنَ الۡمُرۡسَلِیۡنَ ﴿۲۱﴾
26:21 So I fled from you when I feared you, then my Lord granted me judgment and made me of the messengers.
وَ تِلۡکَ نِعۡمَۃٌ تَمُنُّہَا عَلَیَّ اَنۡ عَبَّدۡتَّ بَنِیۡۤ اِسۡرَآءِیۡلَ ﴿ؕ۲۲﴾
26:22 And is it a favour of which thou remindest me that thou hast enslaved the Children of Israel?a
22a (Commentary on 26:22) The Israelites were employed only in menial work by Pharaoh and the Egyptians; it is this subjection to hardship which is here called enslavement.
قَالَ فِرۡعَوۡنُ وَ مَا رَبُّ الۡعٰلَمِیۡنَ ﴿ؕ۲۳﴾
26:23 Pharaoh said: And what is the Lord of the worlds?
قَالَ رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَہُمَا ؕ اِنۡ کُنۡتُمۡ مُّوۡقِنِیۡنَ ﴿۲۴﴾
26:24 He said: The Lord of the heavens and the earth and what is between them, if you would be sure.
قَالَ لِمَنۡ حَوۡلَہٗۤ اَلَا تَسۡتَمِعُوۡنَ ﴿۲۵﴾
26:25 (Pharaoh) said to those around him: Do you not hear?
قَالَ رَبُّکُمۡ وَ رَبُّ اٰبَآئِکُمُ الۡاَوَّلِیۡنَ ﴿۲۶﴾
26:26 He said: Your Lord and the Lord of your fathers of old.
قَالَ اِنَّ رَسُوۡلَکُمُ الَّذِیۡۤ اُرۡسِلَ اِلَیۡکُمۡ لَمَجۡنُوۡنٌ ﴿۲۷﴾
26:27 (Pharaoh) said: Surely your messenger, who is sent to you, is mad.
قَالَ رَبُّ الۡمَشۡرِقِ وَ الۡمَغۡرِبِ وَ مَا بَیۡنَہُمَا ؕ اِنۡ کُنۡتُمۡ تَعۡقِلُوۡنَ ﴿۲۸﴾
26:28 He said: The Lord of the East and the West and what is between them, if you have any sense.
قَالَ لَئِنِ اتَّخَذۡتَ اِلٰـہًا غَیۡرِیۡ لَاَجۡعَلَنَّکَ مِنَ الۡمَسۡجُوۡنِیۡنَ ﴿۲۹﴾
26:29 (Pharaoh) said: If thou takest a god besides me, I will certainly put thee in prison.a
29a (Commentary on 26:29) The gods of the Egyptians were innumerable. There were the abstract gods, the cosmic gods, the human gods, and the animal gods. Their god-cult may be summed up briefly in the words of the En. Br. (vol. ix, p. 51): “Truly it might have been said in ancient Egypt, Of the making of gods there is no end”. Pharaoh’s claim to divinity among a people who were willing to deify anything has therefore nothing strange about it.
قَالَ اَوَ لَوۡ جِئۡتُکَ بِشَیۡءٍ مُّبِیۡنٍ ﴿ۚ۳۰﴾
26:30 He said: Even if I show thee something plain?
قَالَ فَاۡتِ بِہٖۤ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ ﴿۳۱﴾
26:31 (Pharaoh) said: Show it, then, if thou art of the truthful.
فَاَلۡقٰی عَصَاہُ فَاِذَا ہِیَ ثُعۡبَانٌ مُّبِیۡنٌ ﴿ۚۖ۳۲﴾
26:32 So he cast down his rod, and lo! it was an obvious serpent;
وَّ نَزَعَ یَدَہٗ فَاِذَا ہِیَ بَیۡضَآءُ لِلنّٰظِرِیۡنَ ﴿٪۳۳﴾
26:33 And he drew forth his hand, and lo! it appeared white to the beholders.a
33a (Commentary on 26:33) See 7:108a; 20:20a, 22a.
Section 3: Moses and the Enchanters
رکوع ۳
قَالَ لِلۡمَلَاِ حَوۡلَہٗۤ اِنَّ ہٰذَا لَسٰحِرٌ عَلِیۡمٌ ﴿ۙ۳۴﴾
26:34 (Pharaoh) said to the chiefs around him: Surely this is a skilful enchanter,
یُّرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِہٖ ٭ۖ فَمَا ذَا تَاۡمُرُوۡنَ ﴿۳۵﴾
26:35 Who desires to turn you out of your land with his enchantment. What is it then that you counsel?
قَالُوۡۤا اَرۡجِہۡ وَ اَخَاہُ وَ ابۡعَثۡ فِی الۡمَدَآئِنِ حٰشِرِیۡنَ ﴿ۙ۳۶﴾
26:36 They said: Give him and his brother respite and send heralds into the cities
یَاۡتُوۡکَ بِکُلِّ سَحَّارٍ عَلِیۡمٍ ﴿۳۷﴾
26:37 That they bring to thee every skilful enchanter.
فَجُمِعَ السَّحَرَۃُ لِمِیۡقَاتِ یَوۡمٍ مَّعۡلُوۡمٍ ﴿ۙ۳۸﴾
26:38 So the enchanters were gathered together for the appointment of a well-known day,
وَّ قِیۡلَ لِلنَّاسِ ہَلۡ اَنۡتُمۡ مُّجۡتَمِعُوۡنَ ﴿ۙ۳۹﴾
26:39 And it was said to the people: Will you gather together?
لَعَلَّنَا نَتَّبِعُ السَّحَرَۃَ اِنۡ کَانُوۡا ہُمُ الۡغٰلِبِیۡنَ ﴿۴۰﴾
26:40 Haply we may follow the enchanters, if they are the vanquishers.
فَلَمَّا جَآءَ السَّحَرَۃُ قَالُوۡا لِفِرۡعَوۡنَ اَئِنَّ لَنَا لَاَجۡرًا اِنۡ کُنَّا نَحۡنُ الۡغٰلِبِیۡنَ ﴿۴۱﴾
26:41 So when the enchanters came, they said to Pharaoh: Will there be a reward for us, if we are the vanquishers?
قَالَ نَعَمۡ وَ اِنَّکُمۡ اِذًا لَّمِنَ الۡمُقَرَّبِیۡنَ ﴿۴۲﴾
26:42 He said: Yes, and surely you will then be of those who are nearest (to me).
قَالَ لَہُمۡ مُّوۡسٰۤی اَلۡقُوۡا مَاۤ اَنۡتُمۡ مُّلۡقُوۡنَ ﴿۴۳﴾
26:43 Moses said to them: Cast what you are going to cast.
فَاَلۡقَوۡا حِبَالَہُمۡ وَ عِصِیَّہُمۡ وَ قَالُوۡا بِعِزَّۃِ فِرۡعَوۡنَ اِنَّا لَنَحۡنُ الۡغٰلِبُوۡنَ ﴿۴۴﴾
26:44 So they cast down their cords and their rods and said: By Pharaoh’s power we shall most surely be victorious.
فَاَلۡقٰی مُوۡسٰی عَصَاہُ فَاِذَا ہِیَ تَلۡقَفُ مَا یَاۡفِکُوۡنَ ﴿ۚۖ۴۵﴾
26:45 Then Moses cast down his rod, and lo! it swallowed up their fabrication.
فَاُلۡقِیَ السَّحَرَۃُ سٰجِدِیۡنَ ﴿ۙ۴۶﴾
26:46 And the enchanters were thrown down prostrate —
قَالُوۡۤا اٰمَنَّا بِرَبِّ الۡعٰلَمِیۡنَ ﴿ۙ۴۷﴾
26:47 They said: We believe in the Lord of the worlds,
رَبِّ مُوۡسٰی وَ ہٰرُوۡنَ ﴿۴۸﴾
26:48 The Lord of Moses and Aaron.
قَالَ اٰمَنۡتُمۡ لَہٗ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ ۚ اِنَّہٗ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ ۚ فَلَسَوۡفَ تَعۡلَمُوۡنَ ۬ؕ لَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَ اَرۡجُلَکُمۡ مِّنۡ خِلَافٍ وَّ لَاُوصَلِّبَنَّکُمۡ اَجۡمَعِیۡنَ ﴿ۚ۴۹﴾
26:49 (Pharaoh) said: You believe in him before I give you leave; surely he is the chief of you who taught you enchantment, so you shall know. Certainly I will cut off your hands and your feet on opposite sides, and I will crucify you all.
قَالُوۡا لَا ضَیۡرَ ۫ اِنَّاۤ اِلٰی رَبِّنَا مُنۡقَلِبُوۡنَ ﴿ۚ۵۰﴾
26:50 They said: No harm; surely to our Lord we return.
اِنَّا نَطۡمَعُ اَنۡ یَّغۡفِرَ لَنَا رَبُّنَا خَطٰیٰنَاۤ اَنۡ کُنَّاۤ اَوَّلَ الۡمُؤۡمِنِیۡنَ ﴿ؕ٪۵۱﴾
26:51 We hope that our Lord will forgive us our wrongs because we are the first of the believers.
Section 4: Moses is delivered and Pharaoh drowned
رکوع ۴
وَ اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنۡ اَسۡرِ بِعِبَادِیۡۤ اِنَّکُمۡ مُّتَّبَعُوۡنَ ﴿۵۲﴾
26:52 And We revealed to Moses, saying: Travel by night with My servants — you will be pursued.
فَاَرۡسَلَ فِرۡعَوۡنُ فِی الۡمَدَآئِنِ حٰشِرِیۡنَ ﴿ۚ۵۳﴾
26:53 And Pharaoh sent heralds into the cities (proclaiming):
اِنَّ ہٰۤؤُلَآءِ لَشِرۡ ذِمَۃٌ قَلِیۡلُوۡنَ ﴿ۙ۵۴﴾
26:54 These are indeed a small band,
وَ اِنَّہُمۡ لَنَا لَغَآئِظُوۡنَ ﴿ۙ۵۵﴾
26:55 And they have surely enraged us:
وَ اِنَّا لَجَمِیۡعٌ حٰذِرُوۡنَ ﴿ؕ۵۶﴾
26:56 And we are truly a vigilant multitude.
فَاَخۡرَجۡنٰہُمۡ مِّنۡ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿ۙ۵۷﴾
26:57 So We turned them out of gardens and springs,
وَّ کُنُوۡزٍ وَّ مَقَامٍ کَرِیۡمٍ ﴿ۙ۵۸﴾
26:58 And treasures and goodly dwellings —
کَذٰلِکَ ؕ وَ اَوۡرَثۡنٰہَا بَنِیۡۤ اِسۡرَآءِیۡلَ ﴿ؕ۵۹﴾
26:59 Even so. And We gave them as a heritage to the Children of Israel.a
59a (Commentary on 26:59) The pronoun them refers to gardens and springs, etc., in general, and not to the particular gardens, etc., from which the Egyptians were turned out. The heritage of gardens and treasures was given to the Israelites in the land of Canaan, the promised land flowing with milk and honey.
فَاَتۡبَعُوۡہُمۡ مُّشۡرِقِیۡنَ ﴿۶۰﴾
26:60 Then they pursued them at sunrise.
فَلَمَّا تَرَآءَ الۡجَمۡعٰنِ قَالَ اَصۡحٰبُ مُوۡسٰۤی اِنَّا لَمُدۡرَکُوۡنَ ﴿ۚ۶۱﴾
26:61 So when the two hosts saw each other, the companions of Moses cried out: Surely we are overtaken.
قَالَ کَلَّا ۚ اِنَّ مَعِیَ رَبِّیۡ سَیَہۡدِیۡنِ ﴿۶۲﴾
26:62 He said: By no means; surely my Lord is with me — He will guide me.
فَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنِ اضۡرِبۡ بِّعَصَاکَ الۡبَحۡرَ ؕ فَانۡفَلَقَ فَکَانَ کُلُّ فِرۡقٍ کَالطَّوۡدِ الۡعَظِیۡمِ ﴿ۚ۶۳﴾
26:63 Then We revealed to Moses: March on to the sea with thy staff.a So it parted, and each party was like a huge mound.b
63a (Commentary on 26:63) The words iḍrib bi-‘aṣā-ka-l-baḥra are on all fours with the words iḍrib bi-‘aṣā-ka-l-ḥajara occurring in 2:60; see 2:60a. Elsewhere the same idea is expressed by saying: “Strike for them a dry path in the sea, not fearing to be overtaken, nor being afraid” (20:77); see 20:77a, 2:50a.
63b (Commentary on 26:63) The sea had gone back, thus leaving a dry path (20:77) for the Israelites. The meaning may be that each wave, as it receded, was like a huge mound. The word ṭaud, it may be noted, means a mountain, as well as an elevated or overlooking tract of land (LL), and is even applied by a poet to a camel’s hump (LL).
وَ اَزۡلَفۡنَا ثَمَّ الۡاٰخَرِیۡنَ ﴿ۚ۶۴﴾
26:64 And there We brought near the others.
وَ اَنۡجَیۡنَا مُوۡسٰی وَ مَنۡ مَّعَہٗۤ اَجۡمَعِیۡنَ ﴿ۚ۶۵﴾
26:65 And We saved Moses and those with him, all.
ثُمَّ اَغۡرَقۡنَا الۡاٰخَرِیۡنَ ﴿ؕ۶۶﴾
26:66 Then We drowned the others.
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۶۷﴾
26:67 Surely there is a sign in this; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿٪۶۸﴾
26:68 And surely thy Lord is the Mighty, the Merciful.
Section 5: History of Abraham
رکوع ۵
وَ اتۡلُ عَلَیۡہِمۡ نَبَاَ اِبۡرٰہِیۡمَ ﴿ۘ۶۹﴾
26:69 And recite to them the story of Abraham.
اِذۡ قَالَ لِاَبِیۡہِ وَ قَوۡمِہٖ مَا تَعۡبُدُوۡنَ ﴿۷۰﴾
26:70 When he said to his sire and his people: What do you worship?
قَالُوۡا نَعۡبُدُ اَصۡنَامًا فَنَظَلُّ لَہَا عٰکِفِیۡنَ ﴿۷۱﴾
26:71 They said: We worship idols, so we shall remain devoted to them.
قَالَ ہَلۡ یَسۡمَعُوۡنَکُمۡ اِذۡ تَدۡعُوۡنَ ﴿ۙ۷۲﴾
26:72 He said: Do they hear you when you call (on them),
اَوۡ یَنۡفَعُوۡنَکُمۡ اَوۡ یَضُرُّوۡنَ ﴿۷۳﴾
26:73 Or do they benefit or harm you?
قَالُوۡا بَلۡ وَجَدۡنَاۤ اٰبَآءَنَا کَذٰلِکَ یَفۡعَلُوۡنَ ﴿۷۴﴾
26:74 They said: Nay, we found our fathers doing so.
قَالَ اَفَرَءَیۡتُمۡ مَّا کُنۡتُمۡ تَعۡبُدُوۡنَ ﴿ۙ۷۵﴾
26:75 He said: Do you then see what you worship —
اَنۡتُمۡ وَ اٰبَآؤُکُمُ الۡاَقۡدَمُوۡنَ ﴿۫ۖ۷۶﴾
26:76 You and your ancient sires?
فَاِنَّہُمۡ عَدُوٌّ لِّیۡۤ اِلَّا رَبَّ الۡعٰلَمِیۡنَ ﴿ۙ۷۷﴾
26:77 Surely they are an enemy to me, but not (so) the Lord of the worlds,
الَّذِیۡ خَلَقَنِیۡ فَہُوَ یَہۡدِیۡنِ ﴿ۙ۷۸﴾
26:78 Who created me, then He shows me the way,
وَ الَّذِیۡ ہُوَ یُطۡعِمُنِیۡ وَ یَسۡقِیۡنِ ﴿ۙ۷۹﴾
26:79 And Who gives me to eat and to drink,
وَ اِذَا مَرِضۡتُ فَہُوَ یَشۡفِیۡنِ ﴿۪ۙ۸۰﴾
26:80 And when I am sick, He heals me,
وَ الَّذِیۡ یُمِیۡتُنِیۡ ثُمَّ یُحۡیِیۡنِ ﴿ۙ۸۱﴾
26:81 And Who will cause me to die, then give me life,
وَ الَّذِیۡۤ اَطۡمَعُ اَنۡ یَّغۡفِرَ لِیۡ خَطِیۡٓئَتِیۡ یَوۡمَ الدِّیۡنِ ﴿ؕ۸۲﴾
26:82 And Who, I hope, will forgive me my mistakes on the day of Judgment.a
82a (Commentary on 26:82) The prophets, being always conscious of their weakness, seek Allah’s protection. Expressions like this invariably indicate human weakness before Divine perfection, and are not evidence of sinfulness. Compare Jesus’ confession of weakness in a similar strain: “Why callest thou me good? There is none good but One, that is, God” (Matt. 19:17).
رَبِّ ہَبۡ لِیۡ حُکۡمًا وَّ اَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ ﴿ۙ۸۳﴾
26:83 My Lord, grant me wisdom, and join me with the righteous,
وَ اجۡعَلۡ لِّیۡ لِسَانَ صِدۡقٍ فِی الۡاٰخِرِیۡنَ ﴿ۙ۸۴﴾
26:84 And ordain for me a goodly mention in later generations,
وَ اجۡعَلۡنِیۡ مِنۡ وَّرَثَۃِ جَنَّۃِ النَّعِیۡمِ ﴿ۙ۸۵﴾
26:85 And make me of the heirs of the Garden of bliss,
وَ اغۡفِرۡ لِاَبِیۡۤ اِنَّہٗ کَانَ مِنَ الضَّآلِّیۡنَ ﴿ۙ۸۶﴾
26:86 And forgive my sire, surely he is of the erring ones,
وَ لَا تُخۡزِنِیۡ یَوۡمَ یُبۡعَثُوۡنَ ﴿ۙ۸۷﴾
26:87 And disgrace me not on the day when they are raised —
یَوۡمَ لَا یَنۡفَعُ مَالٌ وَّ لَا بَنُوۡنَ ﴿ۙ۸۸﴾
26:88 The day when wealth will not avail, nor sons,
اِلَّا مَنۡ اَتَی اللّٰہَ بِقَلۡبٍ سَلِیۡمٍ ﴿ؕ۸۹﴾
26:89 Save him who comes to Allah with a sound heart.
وَ اُزۡلِفَتِ الۡجَنَّۃُ لِلۡمُتَّقِیۡنَ ﴿ۙ۹۰﴾
26:90 And the Garden is brought near for the dutiful,
وَ بُرِّزَتِ الۡجَحِیۡمُ لِلۡغٰوِیۡنَ ﴿ۙ۹۱﴾
26:91 And hell is made manifest to the deviators,a
91a (Commentary on 26:91) The making manifest of hell shows that it already exists, but is hidden from the human eye, while on the day of Resurrection it will be made plain.
وَ قِیۡلَ لَہُمۡ اَیۡنَمَا کُنۡتُمۡ تَعۡبُدُوۡنَ ﴿ۙ۹۲﴾
26:92 And it is said to them: Where are those that you worshipped
مِنۡ دُوۡنِ اللّٰہِ ؕ ہَلۡ یَنۡصُرُوۡنَکُمۡ اَوۡ یَنۡتَصِرُوۡنَ ﴿ؕ۹۳﴾
26:93 Besides Allah? Can they help you or help themselves?
فَکُبۡکِبُوۡا فِیۡہَا ہُمۡ وَ الۡغَاوٗنَ ﴿ۙ۹۴﴾
26:94 So they are hurled into it, they and the deviators,
وَ جُنُوۡدُ اِبۡلِیۡسَ اَجۡمَعُوۡنَ ﴿ؕ۹۵﴾
26:95 And the hosts of the devil, all.
قَالُوۡا وَ ہُمۡ فِیۡہَا یَخۡتَصِمُوۡنَ ﴿ۙ۹۶﴾
26:96 They will say, while they quarrel therein:
تَاللّٰہِ اِنۡ کُنَّا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ ﴿ۙ۹۷﴾
26:97 By Allah! We were certainly in manifest error,
اِذۡ نُسَوِّیۡکُمۡ بِرَبِّ الۡعٰلَمِیۡنَ ﴿۹۸﴾
26:98 When we made you equal with the Lord of the worlds.
وَ مَاۤ اَضَلَّنَاۤ اِلَّا الۡمُجۡرِمُوۡنَ ﴿۹۹﴾
26:99 And none but the guilty led us astray.
فَمَا لَنَا مِنۡ شَافِعِیۡنَ ﴿۱۰۰﴾ۙ
26:100 So we have no intercessors,
وَ لَا صَدِیۡقٍ حَمِیۡمٍ ﴿۱۰۱﴾
26:101 Nor a true friend.
فَلَوۡ اَنَّ لَنَا کَرَّۃً فَنَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۱۰۲﴾
26:102 Now, if we could but once return, we would be believers.
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۰۳﴾
26:103 Surely there is a sign in this; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۰۴﴾٪
26:104 And surely thy Lord is the Mighty, the Merciful.
Section 6: History of Noah
رکوع ۶
کَذَّبَتۡ قَوۡمُ نُوۡحِۣ الۡمُرۡسَلِیۡنَ ﴿۱۰۵﴾ۚۖ
26:105 The people of Noah rejected the messengers.
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ نُوۡحٌ اَلَا تَتَّقُوۡنَ ﴿۱۰۶﴾ۚ
26:106 When their brother Noah said to them: Will you not guard against evil?
اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۰۷﴾ۙ
26:107 Surely I am a faithful messenger to you:
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۰۸﴾ۚ
26:108 So keep your duty to Allah and obey me.
وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۰۹﴾ۚ
26:109 And I ask of you no reward for it: my reward is only with the Lord of the worlds.
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۱۰﴾ؕ
26:110 So keep your duty to Allah and obey me.
قَالُوۡۤا اَنُؤۡمِنُ لَکَ وَ اتَّبَعَکَ الۡاَرۡذَلُوۡنَ ﴿۱۱۱﴾ؕ
26:111 They said: Shall we believe in thee and the meanest follow thee?
قَالَ وَ مَا عِلۡمِیۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۱۲﴾ۚ
26:112 He said: And what knowledge have I of what they did?
اِنۡ حِسَابُہُمۡ اِلَّا عَلٰی رَبِّیۡ لَوۡ تَشۡعُرُوۡنَ ﴿۱۱۳﴾ۚ
26:113 Their reckoning is only with my Lord, if you but perceive.
وَ مَاۤ اَنَا بِطَارِدِ الۡمُؤۡمِنِیۡنَ ﴿۱۱۴﴾ۚ
26:114 And I am not going to drive away the believers;
اِنۡ اَنَا اِلَّا نَذِیۡرٌ مُّبِیۡنٌ ﴿۱۱۵﴾ؕ
26:115 I am only a plain warner.
قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَہِ یٰنُوۡحُ لَتَکُوۡنَنَّ مِنَ الۡمَرۡجُوۡمِیۡنَ ﴿۱۱۶﴾ؕ
26:116 They said: If thou desist not, O Noah, thou wilt certainly be stoned to death.
قَالَ رَبِّ اِنَّ قَوۡمِیۡ کَذَّبُوۡنِ ﴿۱۱۷﴾ۚۖ
26:117 He said: My Lord, my people give me the lie.
فَافۡتَحۡ بَیۡنِیۡ وَ بَیۡنَہُمۡ فَتۡحًا وَّ نَجِّنِیۡ وَ مَنۡ مَّعِیَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۱۱۸﴾
26:118 So judge Thou between me and them openly, and deliver me and the believers who are with me.
فَاَنۡجَیۡنٰہُ وَ مَنۡ مَّعَہٗ فِی الۡفُلۡکِ الۡمَشۡحُوۡنِ ﴿۱۱۹﴾ۚ
26:119 So We delivered him and those with him in the laden ark.
ثُمَّ اَغۡرَقۡنَا بَعۡدُ الۡبٰقِیۡنَ ﴿۱۲۰﴾ؕ
26:120 Then We drowned the rest afterwards.a
120a (Commentary on 26:120) Wherever Noah is mentioned, only such of his people are spoken of as having been drowned as rejected and persecuted him; see also 11:42a.
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۲۱﴾
26:121 Surely there is a sign in this, yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۲۲﴾٪
26:122 And surely thy Lord is the Mighty, the Merciful.
Section 7: History of Hud
رکوع ۷
کَذَّبَتۡ عَادُۨ الۡمُرۡسَلِیۡنَ ﴿۱۲۳﴾ۚۖ
26:123 ‘Ād gave the lie to the messengers.
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ ہُوۡدٌ اَلَا تَتَّقُوۡنَ ﴿۱۲۴﴾ۚ
26:124 When their brother Hūd said to them: Will you not guard against evil?
اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۲۵﴾ۙ
26:125 Surely I am a faithful messenger to you:
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۲۶﴾ۚ
26:126 So keep your duty to Allah and obey me.
وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۲۷﴾ؕ
26:127 And I ask of you no reward for it; surely my reward is only with the Lord of the worlds.
اَتَبۡنُوۡنَ بِکُلِّ رِیۡعٍ اٰیَۃً تَعۡبَثُوۡنَ ﴿۱۲۸﴾
26:128 Do you build on every height a monument? You (only) sport.a
128a (Commentary on 26:128) The word āyat, literally a sign, is used here to indicate the lofty building that should acquire renown as a sign of greatness; see 2:39a. These lofty buildings were, no doubt, used to terrorize others, as v. 130 shows that acts of cruelty and violence were committed by ‘Ād, while they considered themselves safe in their fortresses.
وَ تَتَّخِذُوۡنَ مَصَانِعَ لَعَلَّکُمۡ تَخۡلُدُوۡنَ ﴿۱۲۹﴾ۚ
26:129 And you make fortresses that you may abide.
وَ اِذَا بَطَشۡتُمۡ بَطَشۡتُمۡ جَبَّارِیۡنَ ﴿۱۳۰﴾ۚ
26:130 And when you seize, you seize as tyrants.
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۳۱﴾ۚ
26:131 So keep your duty to Allah and obey me.
وَ اتَّقُوا الَّذِیۡۤ اَمَدَّکُمۡ بِمَا تَعۡلَمُوۡنَ ﴿۱۳۲﴾ۚ
26:132 And keep your duty to Him Who aids you with that which you know —
اَمَدَّکُمۡ بِاَنۡعَامٍ وَّ بَنِیۡنَ ﴿۱۳۳﴾ۚۙ
26:133 He aids you with cattle and children
وَ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿۱۳۴﴾ۚ
26:134 And gardens and fountains.
اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ ﴿۱۳۵﴾ؕ
26:135 Surely I fear for you the chastisement of a grievous day.
قَالُوۡا سَوَآءٌ عَلَیۡنَاۤ اَوَ عَظۡتَ اَمۡ لَمۡ تَکُنۡ مِّنَ الۡوٰعِظِیۡنَ ﴿۱۳۶﴾ۙ
26:136 They said: It is the same to us whether thou admonish, or art not one of the admonishers:
اِنۡ ہٰذَاۤ اِلَّا خُلُقُ الۡاَوَّلِیۡنَ ﴿۱۳۷﴾ۙ
26:137 This is naught but a fabrication of the ancients:a
137a (Commentary on 26:137) The word khuluq sometimes carries the same significance as the word ikhtilāq, i.e., a fabrication.
وَ مَا نَحۡنُ بِمُعَذَّبِیۡنَ ﴿۱۳۸﴾ۚ
26:138 And we will not be chastised.
فَکَذَّبُوۡہُ فَاَہۡلَکۡنٰہُمۡ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۳۹﴾
26:139 So they rejected him, then We destroyed them. Surely there is a sign in this; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۴۰﴾٪
26:140 And surely thy Lord is the Mighty, the Merciful.
Section 8: History of Salih
رکوع ۸
کَذَّبَتۡ ثَمُوۡدُ الۡمُرۡسَلِیۡنَ ﴿۱۴۱﴾ۚۖ
26:141 Thamūd gave the lie to the messengers.
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ صٰلِحٌ اَلَا تَتَّقُوۡنَ ﴿۱۴۲﴾ۚ
26:142 When their brother Ṣāliḥ said to them: Will you not guard against evil?
اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۴۳﴾ۙ
26:143 Surely I am a faithful messenger to you:
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۴۴﴾ۚ
26:144 So keep your duty to Allah and obey me.
وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۴۵﴾ؕ
26:145 And I ask of you no reward for it; my reward is only with the Lord of the worlds.
اَتُتۡرَکُوۡنَ فِیۡ مَا ہٰہُنَاۤ اٰمِنِیۡنَ ﴿۱۴۶﴾ۙ
26:146 Will you be left secure in what is here,
فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿۱۴۷﴾ۙ
26:147 In gardens and fountains,
وَّ زُرُوۡعٍ وَّ نَخۡلٍ طَلۡعُہَا ہَضِیۡمٌ ﴿۱۴۸﴾ۚ
26:148 And corn-fields and palm-trees having fine flower-spikes?
وَ تَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا فٰرِہِیۡنَ ﴿۱۴۹﴾ۚ
26:149 And you hew houses out of the mountains exultingly.
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۵۰﴾ۚ
26:150 So keep your duty to Allah and obey me.
وَ لَا تُطِیۡعُوۡۤا اَمۡرَ الۡمُسۡرِفِیۡنَ ﴿۱۵۱﴾ۙ
26:151 And obey not the bidding of the extravagant,
الَّذِیۡنَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ وَ لَا یُصۡلِحُوۡنَ ﴿۱۵۲﴾
26:152 Who make mischief in the land and act not aright.
قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ ﴿۱۵۳﴾ۚ
26:153 They said: Thou art only a deluded person.
مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا ۚۖ فَاۡتِ بِاٰیَۃٍ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ ﴿۱۵۴﴾
26:154 Thou art naught but a mortal like ourselves — so bring a sign if thou art truthful.
قَالَ ہٰذِہٖ نَاقَۃٌ لَّہَا شِرۡبٌ وَّ لَکُمۡ شِرۡبُ یَوۡمٍ مَّعۡلُوۡمٍ ﴿۱۵۵﴾ۚ
26:155 He said: This is a she-camel; she has her portion of water, and you have your portion of water at an appointed time.a
155a (Commentary on 26:155) See 7:73a for Thamūd. They are described in v. 149 as hewing houses out of the mountains, and, as it appears from here and 54:28, the springs of water seem to have been few, and access to these was probably specially guarded, so that they were open only at particular times. For the she-camel, see 7:73c. Ṣāliḥ seems to have demanded that the she-camel should be allowed to drink at such times. See 54:28, where it is stated that every share of the water will be attended by the she-camel, or that she will have access to water at all times when the others are allowed to drink. A similar demand as regards her pasture is contained in 11:64 in the words “Leave her to pasture on Allah’s earth”, followed by the same words as those following this demand for drink: “And touch her not with evil”.
The word shirb signifies either an act of drinking, or a share, or portion that falls to one’s lot, of water, or a watering place, or a time of drinking. And in law it signified the use of water for the watering of sown fields and of beasts (LL).
وَ لَا تَمَسُّوۡہَا بِسُوۡٓءٍ فَیَاۡخُذَکُمۡ عَذَابُ یَوۡمٍ عَظِیۡمٍ ﴿۱۵۶﴾
26:156 And touch her not with evil, lest the chastisement of a grievous day overtake you.
فَعَقَرُوۡہَا فَاَصۡبَحُوۡا نٰدِمِیۡنَ ﴿۱۵۷﴾ۙ
26:157 But they hamstrung her, then regretted,
فَاَخَذَہُمُ الۡعَذَابُ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۵۸﴾
26:158 So the chastisement overtook them. Surely there is a sign in this; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۵۹﴾٪
26:159 And surely thy Lord is the Mighty, the Merciful.
Section 9: History of Lot
رکوع ۹
کَذَّبَتۡ قَوۡمُ لُوۡطِۣ الۡمُرۡسَلِیۡنَ ﴿۱۶۰﴾ۚۖ
26:160 The people of Lot gave the lie to the messengers.
اِذۡ قَالَ لَہُمۡ اَخُوۡہُمۡ لُوۡطٌ اَلَا تَتَّقُوۡنَ ﴿۱۶۱﴾ۚ
26:161 When their brother Lot said to them: Will you not guard against evil?
اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۶۲﴾ۙ
26:162 Surely I am a faithful messenger to you:
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۶۳﴾ۚ
26:163 So keep your duty to Allah and obey me.
وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۶۴﴾ؕ
26:164 And I ask of you no reward for it; my reward is only with the Lord of the worlds.
اَتَاۡتُوۡنَ الذُّکۡرَانَ مِنَ الۡعٰلَمِیۡنَ ﴿۱۶۵﴾ۙ
26:165 Do you come to the males from among the creatures,
وَ تَذَرُوۡنَ مَا خَلَقَ لَکُمۡ رَبُّکُمۡ مِّنۡ اَزۡوَاجِکُمۡ ؕ بَلۡ اَنۡتُمۡ قَوۡمٌ عٰدُوۡنَ ﴿۱۶۶﴾
26:166 And leave your wives whom your Lord has created for you? Nay, you are a people exceeding limits.
قَالُوۡا لَئِنۡ لَّمۡ تَنۡتَہِ یٰلُوۡطُ لَتَکُوۡنَنَّ مِنَ الۡمُخۡرَجِیۡنَ ﴿۱۶۷﴾
26:167 They said: If thou desist not, O Lot, thou wilt surely be banished.
قَالَ اِنِّیۡ لِعَمَلِکُمۡ مِّنَ الۡقَالِیۡنَ ﴿۱۶۸﴾ؕ
26:168 He said: Surely I abhor what you do.
رَبِّ نَجِّنِیۡ وَ اَہۡلِیۡ مِمَّا یَعۡمَلُوۡنَ ﴿۱۶۹﴾
26:169 My Lord, deliver me and my followers from what they do.
فَنَجَّیۡنٰہُ وَ اَہۡلَہٗۤ اَجۡمَعِیۡنَ ﴿۱۷۰﴾ۙ
26:170 So We delivered him and his followers all,
اِلَّا عَجُوۡزًا فِی الۡغٰبِرِیۡنَ ﴿۱۷۱﴾ۚ
26:171 Except an old woman, among those who remained behind.a
171a (Commentary on 26:171) See 7:80a for Lot. The old woman referred to here was Lot’s wife.
ثُمَّ دَمَّرۡنَا الۡاٰخَرِیۡنَ ﴿۱۷۲﴾ۚ
26:172 Then We destroyed the others.
وَ اَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۚ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ ﴿۱۷۳﴾
26:173 And We rained on them a rain, and evil was the rain on those warned.a
173a (Commentary on 26:173) See 7:84a. Stones were rained on them as the result of a volcanic eruption.
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۷۴﴾
26:174 Surely there is a sign in this; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۷۵﴾٪
26:175 And surely thy Lord is the Mighty, the Merciful.
Section 10: History of Shuaib
رکوع ۱۰
کَذَّبَ اَصۡحٰبُ لۡـَٔـیۡکَۃِ الۡمُرۡسَلِیۡنَ ﴿۱۷۶﴾ۚۖ
26:176 The dwellers of the grove gave the lie to the messengers.a
176a (Commentary on 26:176) They are the same as the people of Midian.
اِذۡ قَالَ لَہُمۡ شُعَیۡبٌ اَلَا تَتَّقُوۡنَ ﴿۱۷۷﴾ۚ
26:177 When Shu‘aib said to them: Will you not guard against evil?
اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿۱۷۸﴾ۙ
26:178 Surely I am a faithful messenger to you;
فَاتَّقُوا اللّٰہَ وَ اَطِیۡعُوۡنِ ﴿۱۷۹﴾ۚ
26:179 So keep your duty to Allah and obey me.
وَ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ ﴿۱۸۰﴾ؕ
26:180 And I ask of you no reward for it; my reward is only with the Lord of the worlds.
اَوۡفُوا الۡکَیۡلَ وَ لَا تَکُوۡنُوۡا مِنَ الۡمُخۡسِرِیۡنَ ﴿۱۸۱﴾ۚ
26:181 Give full measure and be not of those who diminish.
وَ زِنُوۡا بِالۡقِسۡطَاسِ الۡمُسۡتَقِیۡمِ ﴿۱۸۲﴾ۚ
26:182 And weigh with a true balance.
وَ لَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ ﴿۱۸۳﴾ۚ
26:183 And wrong not men of their dues, and act not corruptly in the earth, making mischief.
وَ اتَّقُوا الَّذِیۡ خَلَقَکُمۡ وَ الۡجِبِلَّۃَ الۡاَوَّلِیۡنَ ﴿۱۸۴﴾ؕ
26:184 And keep your duty to Him Who created you and the former generations.a
184a (Commentary on 26:184) The word jibillat (“generations”) means nature, quality, or property. But it is also synonymous with jibill, and the lexicologists recognize the two words as conveying the same meaning, viz., a great company of men, or nation, or people (LL).
قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مِنَ الۡمُسَحَّرِیۡنَ ﴿۱۸۵﴾ۙ
26:185 They said: Thou art only a deluded person,
وَ مَاۤ اَنۡتَ اِلَّا بَشَرٌ مِّثۡلُنَا وَ اِنۡ نَّظُنُّکَ لَمِنَ الۡکٰذِبِیۡنَ ﴿۱۸۶﴾ۚ
26:186 And thou art naught but a mortal like ourselves, and we deem thee to be a liar.
فَاَسۡقِطۡ عَلَیۡنَا کِسَفًا مِّنَ السَّمَآءِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ ﴿۱۸۷﴾ؕ
26:187 So cause a portion of the heaven to fall on us, if thou art truthful.a
187a (Commentary on 26:187) Kisaf means a portion (R), and a portion of the heaven signifies a punishment from heaven. According to JB, kisaf means punishment.
قَالَ رَبِّیۡۤ اَعۡلَمُ بِمَا تَعۡمَلُوۡنَ ﴿۱۸۸﴾
26:188 He said: My Lord knows best what you do.a
188a (Commentary on 26:188) It should be noted that the demand for the threatened punishment is always met with expressions signifying that the matter rests in the hands of Allah. Such statements are really equivalent to saying that the thing will certainly come to pass.
فَکَذَّبُوۡہُ فَاَخَذَہُمۡ عَذَابُ یَوۡمِ الظُّلَّۃِ ؕ اِنَّہٗ کَانَ عَذَابَ یَوۡمٍ عَظِیۡمٍ ﴿۱۸۹﴾
26:189 But they rejected him, so the chastisement of the day of Covering overtook them. Surely it was the chastisement of a grievous day!a
189a (Commentary on 26:189) Ẓullah signifies a shade, or a covering, and the day of punishment is called the day of Covering because it covered them with punishment.
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ؕ وَ مَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ ﴿۱۹۰﴾
26:190 Surely there is a sign in this; yet most of them believe not.
وَ اِنَّ رَبَّکَ لَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿۱۹۱﴾٪
26:191 And surely thy Lord is the Mighty, the Merciful.
Section 11: Prophet’s Opponents warned
رکوع ۱۱
وَ اِنَّہٗ لَتَنۡزِیۡلُ رَبِّ الۡعٰلَمِیۡنَ ﴿۱۹۲﴾ؕ
26:192 And surely this is a revelation from the Lord of the worlds.
نَزَلَ بِہِ الرُّوۡحُ الۡاَمِیۡنُ ﴿۱۹۳﴾ۙ
26:193 The Faithful Spirit has brought it,a
193a (Commentary on 26:193) The Faithful Spirit is the angel Gabriel, who brought the Divine revelation to the Holy Prophet. The Prophet himself was known in Makkah as al-Amīn or the Faithful one before revelation came to him.
عَلٰی قَلۡبِکَ لِتَکُوۡنَ مِنَ الۡمُنۡذِرِیۡنَ ﴿۱۹۴﴾
26:194 On thy heart that thou mayest be a warner,a
194a (Commentary on 26:194) The addition of the words on thy heart is to indicate that the Prophet’s heart, being the receptacle of the mighty revelation, was no doubt truly responsive to the great truths contained in it. The high morals and the broad humanitarian truths which the Quran contains give us a true picture of the great mind. This is referred to in one of the earliest revelations: “And surely thou hast sublime morals” (68:4). The pithy but most beautiful statement of ‘Ā’ishah, the Prophet’s wife, than whom none was more familiar with the recipient of the Quranic revelation, remains unsurpassed in depicting the character of the Holy Prophet. When asked about it she replied: His character is the Quran. She thus intimated in brief words that all those wonderful pictures of moral sublimity drawn in the Holy Quran were pictures of the noble mind to which the Quran was revealed.
بِلِسَانٍ عَرَبِیٍّ مُّبِیۡنٍ ﴿۱۹۵﴾ؕ
26:195 In plain Arabic language.
وَ اِنَّہٗ لَفِیۡ زُبُرِ الۡاَوَّلِیۡنَ ﴿۱۹۶﴾
26:196 And surely the same is in the Scriptures of the ancients.a
196a (Commentary on 26:196) The prophecies relating to the advent of the Prophet Muhammad, as met with in the Jewish and Christian Scriptures, are referred to very often in the Holy Quran. The statement made here is, however, more comprehensive: They are met with in all ancient scriptures. See 3:81, where a covenant is spoken of as being made through all the prophets of the world with regard to the Prophet’s advent; see 3:81a. There is a reference in the next verse to the learned men of the Children of Israel in particular because the Jews and the Christians had long been in contact with the Arabs. Such references are of frequent occurrence in the early Makkan revelations, and there is not the least ground for the statement that because of the mention of the learned men of the Children of Israel, these verses must have been revealed at Madīnah.
اَوَ لَمۡ یَکُنۡ لَّہُمۡ اٰیَۃً اَنۡ یَّعۡلَمَہٗ عُلَمٰٓؤُا بَنِیۡۤ اِسۡرَآءِیۡلَ ﴿۱۹۷﴾ؕ
26:197 Is it not a sign to them that the learned men of the Children of Israel know it?
وَ لَوۡ نَزَّلۡنٰہُ عَلٰی بَعۡضِ الۡاَعۡجَمِیۡنَ ﴿۱۹۸﴾ۙ
26:198 And if We had revealed it to any of the foreigners,
فَقَرَاَہٗ عَلَیۡہِمۡ مَّا کَانُوۡا بِہٖ مُؤۡمِنِیۡنَ ﴿۱۹۹﴾ؕ
26:199 And he had read it to them, they would not have believed in it.a
199a (Commentary on 26:199) Because prophecy plainly showed that the Arabs were to be the recipients of the revelation; see Isa. 42:11: “Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit”. In the Old Testament, Kedar, the son of Ishmael, stands for the Arab nation. Hence earlier prophecy required that the final revelation should be granted to an Arab.
کَذٰلِکَ سَلَکۡنٰہُ فِیۡ قُلُوۡبِ الۡمُجۡرِمِیۡنَ ﴿۲۰۰﴾ؕ
26:200 Thus do We cause it to enter into the hearts of the guilty.a
200a (Commentary on 26:200) The meaning is that the Quran was made to enter into their hearts by reason of the convincing proof of its truth; but they rejected it, as the next verse shows.
لَا یُؤۡمِنُوۡنَ بِہٖ حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ ﴿۲۰۱﴾ۙ
26:201 They will not believe in it till they see the painful chastisement:
فَیَاۡتِیَہُمۡ بَغۡتَۃً وَّ ہُمۡ لَا یَشۡعُرُوۡنَ ﴿۲۰۲﴾ۙ
26:202 So it will come to them suddenly, while they perceive not;
فَیَقُوۡلُوۡا ہَلۡ نَحۡنُ مُنۡظَرُوۡنَ ﴿۲۰۳﴾ؕ
26:203 Then they will say: Shall we be respited?
اَفَبِعَذَابِنَا یَسۡتَعۡجِلُوۡنَ ﴿۲۰۴﴾
26:204 Do they still seek to hasten on Our chastisement?
اَفَرَءَیۡتَ اِنۡ مَّتَّعۡنٰہُمۡ سِنِیۡنَ ﴿۲۰۵﴾ۙ
26:205 Seest thou, if We let them enjoy themselves for years,
ثُمَّ جَآءَہُمۡ مَّا کَانُوۡا یُوۡعَدُوۡنَ ﴿۲۰۶﴾ۙ
26:206 Then that which they are promised comes to them —
مَاۤ اَغۡنٰی عَنۡہُمۡ مَّا کَانُوۡا یُمَتَّعُوۡنَ ﴿۲۰۷﴾ؕ
26:207 That which they were made to enjoy will not avail them?
وَ مَاۤ اَہۡلَکۡنَا مِنۡ قَرۡیَۃٍ اِلَّا لَہَا مُنۡذِرُوۡنَ ﴿۲۰۸﴾٭ۖۛ
26:208 And We destroyed no town but it had (its) warners —
ذِکۡرٰی ۟ۛ وَ مَا کُنَّا ظٰلِمِیۡنَ ﴿۲۰۹﴾
26:209 To remind. And We are never unjust.
وَ مَا تَنَزَّلَتۡ بِہِ الشَّیٰطِیۡنُ ﴿۲۱۰﴾
26:210 And the devils have not brought it.
وَ مَا یَنۡۢبَغِیۡ لَہُمۡ وَ مَا یَسۡتَطِیۡعُوۡنَ ﴿۲۱۱﴾ؕ
26:211 And it behoves them not, nor have they the power to do (it).
اِنَّہُمۡ عَنِ السَّمۡعِ لَمَعۡزُوۡلُوۡنَ ﴿۲۱۲﴾ؕ
26:212 Surely they are far removed from hearing it.a
212a (Commentary on 26:212) The argument here is similar to that advanced by Jesus Christ when he said: “And if Satan cast out Satan, he is divided against himself ” (Matt. 12:26). The evil one cannot be the source of the Quran, for the Quran calls to righteousness. See also vv. 221–223 and 223a.
فَلَا تَدۡعُ مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ فَتَکُوۡنَ مِنَ الۡمُعَذَّبِیۡنَ ﴿۲۱۳﴾ۚ
26:213 So call not upon another god with Allah, lest thou be of those who are chastised.
وَ اَنۡذِرۡ عَشِیۡرَتَکَ الۡاَقۡرَبِیۡنَ ﴿۲۱۴﴾ۙ
26:214 And warn thy nearest relations,a
214a (Commentary on 26:214) When this verse was revealed, the Holy Prophet, standing on Mount Ṣafā, invited every tribe by name, and when the representatives of all the tribes had gathered together — among those assembled being also the Quraish and that inveterate enemy of the Holy Prophet, Abū Lahab — the Holy Prophet thus addressed them: “Tell me, if I were to inform you that a great army in the valley lies in wait to make a raid upon you, would you believe me?” “Aye!” was the reply in one voice, “for we have never found anything but truth emanating from thy lips.” “Then,” said the Prophet, “know that I am a warner to you of an approaching punishment.” “Mayest thou perish,” cried out the ill-tempered Abū Lahab, “was it for this that thou didst call us together?” (B. 65: xxvi, 2).
وَ اخۡفِضۡ جَنَاحَکَ لِمَنِ اتَّبَعَکَ مِنَ الۡمُؤۡمِنِیۡنَ ﴿۲۱۵﴾ۚ
26:215 And lower thy wing to the believers who follow thee.
فَاِنۡ عَصَوۡکَ فَقُلۡ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تَعۡمَلُوۡنَ ﴿۲۱۶﴾ۚ
26:216 But if they disobey thee, say: I am clear of what you do.
وَ تَوَکَّلۡ عَلَی الۡعَزِیۡزِ الرَّحِیۡمِ ﴿۲۱۷﴾ۙ
26:217 And rely on the Mighty, the Merciful,a
217a (Commentary on 26:217) The Prophet is here told to rely on the Mighty, the Merciful, the very words that are repeated at the end of almost every section of this chapter, thus showing that the fate of the opponents of former prophets was spoken of simply to warn his own opponents. The attribute of mightiness is used to indicate the power to punish the wicked, while mercy indicates the deliverance and triumph of the righteous, or a merciful dealing even with the opponents.
الَّذِیۡ یَرٰىکَ حِیۡنَ تَقُوۡمُ ﴿۲۱۸﴾ۙ
26:218 Who sees thee when thou standest up,
وَ تَقَلُّبَکَ فِی السّٰجِدِیۡنَ ﴿۲۱۹﴾
26:219 And thy movements among those who prostrate themselves.
اِنَّہٗ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۲۲۰﴾
26:220 Surely He is the Hearing, the Knowing.
ہَلۡ اُنَبِّئُکُمۡ عَلٰی مَنۡ تَنَزَّلُ الشَّیٰطِیۡنُ ﴿۲۲۱﴾ؕ
26:221 Shall I inform you upon whom the devils descend?
تَنَزَّلُ عَلٰی کُلِّ اَفَّاکٍ اَثِیۡمٍ ﴿۲۲۲﴾ۙ
26:222 They descend upon every lying, sinful one —
یُّلۡقُوۡنَ السَّمۡعَ وَ اَکۡثَرُہُمۡ کٰذِبُوۡنَ ﴿۲۲۳﴾ؕ
26:223 They give ear, and most of them are liars.a
223a (Commentary on 26:223) The subject of v. 212 is reverted to here, and it corroborates what is said in 212a. The opponents of the Quran would not listen to what is said in the Quran — they are far removed from hearing it, as stated in v. 212 — but they listen to what their leaders in evil say.
وَ الشُّعَرَآءُ یَتَّبِعُہُمُ الۡغَاوٗنَ ﴿۲۲۴﴾ؕ
26:224 And (as to) the poets — the deviators follow them.
اَلَمۡ تَرَ اَنَّہُمۡ فِیۡ کُلِّ وَادٍ یَّہِیۡمُوۡنَ ﴿۲۲۵﴾ۙ
26:225 Seest thou not that they wander in every valley,a
225a (Commentary on 26:225) That is, they pursue an aimless course, while the Prophet has a set purpose before him, and it is to make men walk in the ways of righteousness.
وَ اَنَّہُمۡ یَقُوۡلُوۡنَ مَا لَا یَفۡعَلُوۡنَ ﴿۲۲۶﴾ۙ
26:226 And that they say that which they do not?a
226a (Commentary on 26:226) The first suggestion of the disbelievers was that the Quran was the work of the devil. That being shown to be inconsistent with its very nature and with the righteousness it preached, they said that it was the work of a poet. As against this they are told that none of the characteristics of a poet’s work are to be met with in the Quran. The poet never leads his followers to a life of righteousness, while the Quran was bringing about a pure transformation in the lives of those who followed it. Again, the poets say things which they do not practice, whereas the Prophet was not only a preacher of righteousness, but also an exemplar who translated into practice what he taught in words. And the weightiest consideration of all is that the poets cannot utter prophecies like those which are met with in the Quran. It is to this that attention is called in the next verse.
اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ ذَکَرُوا اللّٰہَ کَثِیۡرًا وَّ انۡتَصَرُوۡا مِنۡۢ بَعۡدِ مَا ظُلِمُوۡا ؕ وَ سَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡۤا اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ ﴿۲۲۷﴾٪
26:227 Except those who believe and do good and remember Allah much, and defend themselves after they are oppressed.a And they who do wrong, will know to what final place of turning they will turn back.
227a (Commentary on 26:227) The passage gives a description of the true believers in general, a new statement being introduced with illā (except); or it may refer particularly to the poets from among the believers.