Surah Shu Ara, Shuara In English, Ash Shuara, As Shuara

Surah Shuara In Arabic

﷽

طسم ﴿1﴾ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ ﴿2﴾ لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ ﴿3﴾ إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ ﴿4﴾ وَمَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنَ الرَّحْمَٰنِ مُحْدَثٍ إِلَّا كَانُوا عَنْهُ مُعْرِضِينَ ﴿5﴾ فَقَدْ كَذَّبُوا فَسَيَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ ﴿6﴾ أَوَلَمْ يَرَوْا إِلَى الْأَرْضِ كَمْ أَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ كَرِيمٍ ﴿7﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿8﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿9﴾ وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰ أَنِ ائْتِ الْقَوْمَ الظَّالِمِينَ ﴿10﴾ قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ ﴿11﴾ قَالَ رَبِّ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ ﴿12﴾ وَيَضِيقُ صَدْرِي وَلَا يَنْطَلِقُ لِسَانِي فَأَرْسِلْ إِلَىٰ هَارُونَ ﴿13﴾ وَلَهُمْ عَلَيَّ ذَنْبٌ فَأَخَافُ أَنْ يَقْتُلُونِ ﴿14﴾ قَالَ كَلَّا ۖ فَاذْهَبَا بِآيَاتِنَا ۖ إِنَّا مَعَكُمْ مُسْتَمِعُونَ ﴿15﴾ فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ ﴿16﴾ أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ ﴿17﴾ قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ ﴿18﴾ وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِينَ ﴿19﴾ قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ ﴿20﴾ فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ ﴿21﴾ وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ ﴿22﴾ قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ ﴿23﴾ قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ مُوقِنِينَ ﴿24﴾ قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ ﴿25﴾ قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ ﴿26﴾ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ ﴿27﴾ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا ۖ إِنْ كُنْتُمْ تَعْقِلُونَ ﴿28﴾ قَالَ لَئِنِ اتَّخَذْتَ إِلَٰهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ ﴿29﴾ قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ ﴿30﴾ قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ ﴿31﴾ فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ ﴿32﴾ وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ ﴿33﴾ قَالَ لِلْمَلَإِ حَوْلَهُ إِنَّ هَٰذَا لَسَاحِرٌ عَلِيمٌ ﴿34﴾ يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ ﴿35﴾ قَالُوا أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ ﴿36﴾ يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ ﴿37﴾ فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَعْلُومٍ ﴿38﴾ وَقِيلَ لِلنَّاسِ هَلْ أَنْتُمْ مُجْتَمِعُونَ ﴿39﴾ لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوا هُمُ الْغَالِبِينَ ﴿40﴾ فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ ﴿41﴾ قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَمِنَ الْمُقَرَّبِينَ ﴿42﴾ قَالَ لَهُمْ مُوسَىٰ أَلْقُوا مَا أَنْتُمْ مُلْقُونَ ﴿43﴾ فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ ﴿44﴾ فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ ﴿45﴾ فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ ﴿46﴾ قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ ﴿47﴾ رَبِّ مُوسَىٰ وَهَارُونَ ﴿48﴾ قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿49﴾ قَالُوا لَا ضَيْرَ ۖ إِنَّا إِلَىٰ رَبِّنَا مُنْقَلِبُونَ ﴿50﴾ إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ ﴿51﴾ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ ﴿52﴾ فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ ﴿53﴾ إِنَّ هَٰؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ ﴿54﴾ وَإِنَّهُمْ لَنَا لَغَائِظُونَ ﴿55﴾ وَإِنَّا لَجَمِيعٌ حَاذِرُونَ ﴿56﴾ فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ ﴿57﴾ وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ ﴿58﴾ كَذَٰلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ ﴿59﴾ فَأَتْبَعُوهُمْ مُشْرِقِينَ ﴿60﴾ فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَىٰ إِنَّا لَمُدْرَكُونَ ﴿61﴾ قَالَ كَلَّا ۖ إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ ﴿62﴾ فَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ ۖ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ ﴿63﴾ وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ ﴿64﴾ وَأَنْجَيْنَا مُوسَىٰ وَمَنْ مَعَهُ أَجْمَعِينَ ﴿65﴾ ثُمَّ أَغْرَقْنَا الْآخَرِينَ ﴿66﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿67﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿68﴾ وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيمَ ﴿69﴾ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ ﴿70﴾ قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِينَ ﴿71﴾ قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ ﴿72﴾ أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ ﴿73﴾ قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَٰلِكَ يَفْعَلُونَ ﴿74﴾ قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ ﴿75﴾ أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ ﴿76﴾ فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ ﴿77﴾ الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ ﴿78﴾ وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ ﴿79﴾ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ ﴿80﴾ وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ ﴿81﴾ وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ ﴿82﴾ رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ ﴿83﴾ وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الْآخِرِينَ ﴿84﴾ وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ ﴿85﴾ وَاغْفِرْ لِأَبِي إِنَّهُ كَانَ مِنَ الضَّالِّينَ ﴿86﴾ وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ ﴿87﴾ يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ ﴿88﴾ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ ﴿89﴾ وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ ﴿90﴾ وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ ﴿91﴾ وَقِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تَعْبُدُونَ ﴿92﴾ مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ ﴿93﴾ فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ ﴿94﴾ وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ ﴿95﴾ قَالُوا وَهُمْ فِيهَا يَخْتَصِمُونَ ﴿96﴾ تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ ﴿97﴾ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ ﴿98﴾ وَمَا أَضَلَّنَا إِلَّا الْمُجْرِمُونَ ﴿99﴾ فَمَا لَنَا مِنْ شَافِعِينَ ﴿100﴾ وَلَا صَدِيقٍ حَمِيمٍ ﴿101﴾ فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ ﴿102﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿103﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿104﴾ كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ ﴿105﴾ إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ ﴿106﴾ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿107﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿108﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿109﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿110﴾ قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ ﴿111﴾ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ ﴿112﴾ إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّي ۖ لَوْ تَشْعُرُونَ ﴿113﴾ وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ ﴿114﴾ إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ ﴿115﴾ قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ﴿116﴾ قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ ﴿117﴾ فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ ﴿118﴾ فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ ﴿119﴾ ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ ﴿120﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿121﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿122﴾ كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ﴿123﴾ إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ ﴿124﴾ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿125﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿126﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿127﴾ أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ ﴿128﴾ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ ﴿129﴾ وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ ﴿130﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿131﴾ وَاتَّقُوا الَّذِي أَمَدَّكُمْ بِمَا تَعْلَمُونَ ﴿132﴾ أَمَدَّكُمْ بِأَنْعَامٍ وَبَنِينَ ﴿133﴾ وَجَنَّاتٍ وَعُيُونٍ ﴿134﴾ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ ﴿135﴾ قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ ﴿136﴾ إِنْ هَٰذَا إِلَّا خُلُقُ الْأَوَّلِينَ ﴿137﴾ وَمَا نَحْنُ بِمُعَذَّبِينَ ﴿138﴾ فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿139﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿140﴾ كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ ﴿141﴾ إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ ﴿142﴾ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿143﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿144﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿145﴾ أَتُتْرَكُونَ فِي مَا هَاهُنَا آمِنِينَ ﴿146﴾ فِي جَنَّاتٍ وَعُيُونٍ ﴿147﴾ وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا هَضِيمٌ ﴿148﴾ وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ ﴿149﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿150﴾ وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ ﴿151﴾ الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ ﴿152﴾ قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ ﴿153﴾ مَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنَ الصَّادِقِينَ ﴿154﴾ قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ ﴿155﴾ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ ﴿156﴾ فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ ﴿157﴾ فَأَخَذَهُمُ الْعَذَابُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿158﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿159﴾ كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ ﴿160﴾ إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ ﴿161﴾ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿162﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿163﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿164﴾ أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ ﴿165﴾ وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ ۚ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ ﴿166﴾ قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا لُوطُ لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ ﴿167﴾ قَالَ إِنِّي لِعَمَلِكُمْ مِنَ الْقَالِينَ ﴿168﴾ رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ ﴿169﴾ فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ ﴿170﴾ إِلَّا عَجُوزًا فِي الْغَابِرِينَ ﴿171﴾ ثُمَّ دَمَّرْنَا الْآخَرِينَ ﴿172﴾ وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَسَاءَ مَطَرُ الْمُنْذَرِينَ ﴿173﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿174﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿175﴾ كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ ﴿176﴾ إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ ﴿177﴾ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿178﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿179﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿180﴾ أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ ﴿181﴾ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ﴿182﴾ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ ﴿183﴾ وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ ﴿184﴾ قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ ﴿185﴾ وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ ﴿186﴾ فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ ﴿187﴾ قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ ﴿188﴾ فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ ﴿189﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿190﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿191﴾ وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ ﴿192﴾ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ﴿193﴾ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ ﴿194﴾ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ ﴿195﴾ وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ ﴿196﴾ أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ ﴿197﴾ وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ الْأَعْجَمِينَ ﴿198﴾ فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ ﴿199﴾ كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ ﴿200﴾ لَا يُؤْمِنُونَ بِهِ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ ﴿201﴾ فَيَأْتِيَهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ ﴿202﴾ فَيَقُولُوا هَلْ نَحْنُ مُنْظَرُونَ ﴿203﴾ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ﴿204﴾ أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ ﴿205﴾ ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ ﴿206﴾ مَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ ﴿207﴾ وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُونَ ﴿208﴾ ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ ﴿209﴾ وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ ﴿210﴾ وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ ﴿211﴾ إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ ﴿212﴾ فَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ ﴿213﴾ وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ﴿214﴾ وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ ﴿215﴾ فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا تَعْمَلُونَ ﴿216﴾ وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ ﴿217﴾ الَّذِي يَرَاكَ حِينَ تَقُومُ ﴿218﴾ وَتَقَلُّبَكَ فِي السَّاجِدِينَ ﴿219﴾ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿220﴾ هَلْ أُنَبِّئُكُمْ عَلَىٰ مَنْ تَنَزَّلُ الشَّيَاطِينُ ﴿221﴾ تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ ﴿222﴾ يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ ﴿223﴾ وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾ أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ ﴿225﴾ وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ ﴿226﴾ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا ۗ وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ ﴿227﴾

Transliteration In English

Bismillaahir Rahmaanir Raheem

Taa-Seeen-Meeem
Tilka Aayaatul Kitaabil Mubeen
La’allaka baakhi’un nafsaka allaa yakoonoo mu’mineen
In nashaa nunazzil ‘alaihim minas samaaa’i Aayatan fazallat a’naaquhum lahaa khaadi’een
Wa maa yaateehim min zikrim minar Rahmaani muhdasin illaa kaanoo ‘anhu mu’rideen
Faqad kazzaboo fasa yaateehim ambaaa’u maa kaanoo bihee yastahzi’oon
Awa lam yaraw ilal ardi kam ambatnaa feehaa min kulli zawjin kareem
Inna fee zaalika la Aayah; wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la Huwal ‘Azeezur Raheem (section 1)
Wa iz naadaa Rabbuka Moosaaa ani’-til qawmaz zaalimeen
Qawma Fir’awn; alaa yattaqoon
Qaala Rabbi inneee akhaafu ai yukazziboon
Wa yadeequ sadree wa laa yantaliqu lisaanee fa arsil ilaa Haaroon
Wa lahum ‘alaiya zambun fa akhaafu ai yaqtuloon
Qaala kallaa fazhabaa bi Aayaatinaaa innaa ma’akum mustami’oon
Faatiyaa Fir’awna faqoolaaa innaa Rasoolu Rabbil ‘aalameen
An arsil ma’anaa Baneee Israaa’eel
Qaala alam nurabbika feenaa waleedanw wa labista feenaa min ‘umurika sineen
Wa fa’alta fa’latakal latee fa’alta wa anta minal kaafireen
Qaala fa’altuhaaa izanw wa ana minad daaaleen
Fafarartu minkum lam maa khiftukum fawahaba lee Rabbee hukmanw wa ja’alanee minal mursaleen
Wa tilka ni’matun tamun nuhaa ‘alaiya an ‘abbatta Baneee Israaa’eel
Qaala Fir’awnu wa maa Rabbul ‘aalameen
Qaala Rabbus samaawaati wal ardi wa maa bainahumaa in kuntum mooqineen
Qaala liman hawlahooo alaa tastami’oon
Qaala Rabbukum wa Rabbu aabaaa’ikumul awwaleen
Qaala inna Rasoolakumul lazee ursila ilaikum lamajnoon
Qaala Rabbul mashriqi wal maghribi wa maa baina humaa in kuntum ta’qiloon
Qaala la’init takhazta ilaahan ghairee la aj’alannaka minal masjooneen
Qaala awalaw ji’tuka bishai’im mubeen
Qaala faati biheee in kunta minas saadiqeen
Fa alqaa ‘asaahu fa izaaa hiya su’baanum mubeen
Wa naza’a yadahoo faizaa hiya baidaaa’u linnaa zireen (section 2)
Qaala lilmala-i hawlahooo inna haazaa lasaahirun ‘aleem
Yureedu ai yukhrijakum min ardikum bisihrihee famaazaa taamuroon
Qaalooo arjih wa akhaahu wab’as filmadaaa’ini haashireen
Yaatooka bikulli sah haarin ‘aleem
Fa jumi’as saharatu limeeqaati Yawmim ma’loom
Wa qeela linnaasi hal antum mujtami’oon
La’allanaa nattabi’us saharata in kaanoo humul ghaalibeen
Falammaa jaaa’as saharatu qaaloo li Fir’awna a’inna lanaa la ajjran in kunnaa nahnul ghaalibeen
Qaala na’am wa innakum izal laminal muqarrabeen
Qaala lahum Moosaaa alqoo maaa antum mulqoon
Fa alqaw hibaalahum wa ‘isiyyahum wa qaaloo bi’izzati Fir’awna innaa lanahnul ghaaliboon
Fa alqaa Moosaa ‘asaahu fa izaa hiya talqafu maa yaafikoon
Fa ulqiyas saharatu saajideen
Qaalooo aamannaa bi Rabbil ‘aalameen
Rabbi Moosaa wa Haaroon
Qaala aamantum lahoo qabla an aazana lakum innahoo lakabeerukumul lazee ‘alla makumus sihra falasawfa ta’lamoon; la uqatti’anna aidiyakum wa arjulakum min khilaafinw wa la usallibanna kum ajma’een
Qaaloo la daira innaaa ilaa Rabbinaa munqalliboon
Innaa natma’u ai yaghfira lanaa Rabbunaa khataa yaanaaa an kunnaaa awwalal mu’mineen (section 3)
Wa awhainaaa ilaa Moosaaa an asri bi’ibaadeee innakum muttaba’oon
Fa arsala Fir’awnu filmadaaa’ini haashireen
Inna haaa’ulaaa’i lashir zimatun qaleeloon
Wa innahum lanaa laghaaa’izoon
Wa innaa lajamee’un haaziroon
Fa akhrajnaahum min Jannaatinw wa ‘uyoon
Wa kunoozinw wa ma qaamin kareem
Kazaalika wa awrasnaahaa Baneee Israaa’eel
Fa atba’oohum mushriqeen
Falammaa taraaa’al jam’aani qaala as haabu Moosaaa innaa lamudrakoon
Qaala kallaaa inna ma’iya Rabbee sa yahdeen
Fa awhainaaa ilaa Moosaaa anidrib bi’asaakal bahra fanfalaqa fakaana kullu firqin kattawdil ‘azeem
Wa azlafnaa sammal aakhareen
Wa anjainaa Moosaa wa mam ma’ahooo ajma’een
Summa aghraqnal aakhareen
Inna fee zaalika la Aayaah; wa maa kaana aksaru hu mu’mineen
Wa inna Rabbaka la Huwal ‘Azeezur Raheem (section 4)
Watlu ‘alaihim naba-a Ibraaheem
Iz qaala li abeehi wa qawmihee maa ta’budoon
Qaaloo na’budu asnaaman fanazallu lahaa ‘aakifeen
Qaala hal yasma’oona kum iz tad’oon
Aw yanfa’oonakum aw yadurroon
Qaaloo bal wajadnaaa aabaaa ‘anaa kazaalika yaf’aloon
Qaala afara ‘aitum maa kuntum ta’budoon
Antum wa aabaaa’ukumul aqdamoon
Fa innahum ‘aduwwwul leee illaa Rabbal ‘aalameen
Allazee khalaqanee fa Huwa yahdeen
Wallazee Huwa yut’imunee wa yasqeen
Wa izaa maridtu fahuwa yashfeen
Wallazee yumeetunee summa yuhyeen
Wallazeee atma’u ai yaghfira lee khateee’ atee Yawmad Deen
Rabbi hab lee hukmanw wa alhiqnee bis saaliheen
Waj’al lee lisaana sidqin fil aakhireen
Waj’alnee minw warasati Jannnatin Na’eem
Waghfir li abeee innahoo kaana mind daalleen
Wa laa tukhzinee Yawma yub’asoon
Yawma laa yanfa’u maalunw wa laa banoon
Illaa man atal laaha biqalbin saleem
Wa uzlifatil Jannatu lilmuttaqeen
Wa burrizatil Jaheemu lilghaaween
Wa qeela lahum aina maa kuntum ta’budoon
Min doonil laahi hal yansuroonakum aw yantasiroon
Fakubkiboo feehaa hum walghaawoon
Wa junoodu Ibleesa ajma’oon
Qaaloo wa hum feehaa yakkhtasimoon
Tallaahi in kunnaa lafee dalaalim mubeen
Iz nusawweekum bi Rabbil ‘aalameen
Wa maaa adallanaaa illal mujrimoon
Famaa lanaa min shaa fi’een
Wa laa sadeeqin hameem
Falaw anna lanaa karratan fanakoona minal mu’mineen
Inna fee zaalika la Aayatanw wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la Huwal ‘Azeezur Raheem (section 5)
Kazzabat qawmu Noohinil Mursaleen
Iz qaala lahum akhoohum Noohun alaa tattaqoon
Innee lakum Rasoolun ameen
Fattaqullaaha wa atee’oon
Wa maaa as’alukum ‘alaihi min ajrin in ajriya illaa ‘alaa Rabbil ‘aalameen
Fattaqul laaha wa atee’oon
Qaalooo anu’minu laka wattaba ‘akal arzaloon
Qaala wa maa ‘ilmee bimaa kaanoo ya’maloon
In hisaabuhum illaa ‘alaa Rabbee law tash’uroon
Wa maaa ana bitaaridil mu’mineen
In ana illaa nazeerum mubeen
Qaaloo la’il lam tantahi yaa Noohu latakoonanna minal marjoomeen
Qaala Rabbi inna qawmee kazzaboon
Faftab bainee wa bai nahum fat hanw wa najjinee wa mam ma’iya minal mu’mineen
Fa anjainaahu wa mamma’ahoo fil fulkil mashhoon
Summa aghraqnaa ba’dul baaqeen
Inna fee zaalika la Aayaah; wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la huwal ‘Azeezur Raheem (section 6)
Kazzabat ‘Aadunil mursaleen
Iz qaala lahum akhoohum Hoodun alaa tattaqoon
Innee lakum Rasoolun ameen
Fattaqullaaha wa atee’oon
Wa maa as’alukum ‘alaihi min ajrin in ajriya illaa ‘alaa Rabbil ‘aalameen
Atabnoona bikulli ree’in aayatan ta’basoon
Wa tattakhizoona masaani’a la’allakum takhludoon
Wa izaa batashtum batashtum jabbaareen
Fattaqul laaha wa atee’oon
Wattaqul lazeee amad dakum bimaa ta’lamoon
Amaddakum bi an’aa minw wa baneen
Wa jannaatinw wa ‘uyoon
Innee akhaafu ‘alaikum ‘azaaba Yawmin ‘azeem
Qaaloo sawaaa’un ‘alainaaa awa ‘azta am lam takum minal waa’izeen
In haazaaa illaa khuluqul awwaleen
Wa maa nahnu bimu ‘azzabeen
Fakazzaboohu fa ahlaknaahum; inna fee zaalika la aayah; wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la huwal ‘Azeezur Raheem (section 7)
Kazzabat Samoodul mursaleen
Iz qaala lahum akhoohum Saalihun alaa tattaqoon
Innee lakum Rasoolun ameen
Fattaqul laaha wa atee’oon
Wa maaa as’alukum ‘alaihi min ajrin in ajriya illaa ‘alaa Rabbil ‘aalameen
Atutrakoona fee maa haahunnaaa aamineen
Fee jannaatinw wa ‘uyoon
Wa zuroo inw wa nakhlin tal ‘uhaa hadeem
Wa tanhitoona minal jibaali buyootan faariheen
Fattaqul laaha wa atee’oon
Wa laa tutee’ooo amral musrifeen
Allazeena yufsidoona fil ardi wa laa yuslihoon
Qaalooo innamaa anta minal musahhareen
Maaa anta illaa basharum mislunaa faati bi Aayatin in kunta minas saadiqeen
Qaala haazihee naaqatul lahaa shirbunw walakum shirbu yawmim ma’loom
Wa laa tamassoohaa bisooo’in fa yaakhuzakum ‘azaabu Yawmin ‘Azeem
Fa’aqaroohaa fa asbahoo naadimeen
Fa akhazahumul ‘azaab; inna fee zaalika la Aayah; wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la Huwal ‘Azeezur Raheem (section 8)
kazzabat qawmu Lootinil mursaleen
Iz qaala lahum akhoohum Lootun alaa tattaqoon
Innee lakum rasoolun ameen
Fattaqul laaha wa atee’oon
Wa maaa as’alukum ‘alaihi min ajrin in ajriya illaa ‘alaa Rabbil ‘aalameen
Ataatoonaz zukraana minal ‘aalameen
Wa tazaroona maa khalaqa lakum Rabbukum min azwaajikum; bal antum qawmun ‘aadoon
Qaloo la’il lam tantahi yaa Lootu latakoonanna minal mukhrajeen
Qaala innee li’amalikum minal qaaleen
Rabbi najjjinee wa ahlee mimmmaa ya’maloon
Fanajjainaahu wa ahlahooo ajma’een
Illaa ‘ajoozan filghaabireen
Summa dammarnal aa khareen
Wa amtarnaa ‘alaihim mataran fasaaa’a matarul munzareen
Inna fee zaalika la Aayah; wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la Huwal ‘Azeezur Raheem (section 9)
Kazzaba As haabul Aykatil mursaleen
Iz qaala lahum Shu’aybun alaa tattaqoon
Innee lakum Rasoolun ameen
Fattaqul laaha wa atee’oon
Wa maaa as’alukum ‘alaihi min ajrin in ajriya illaa ‘alaa Rabbil ‘aalameen
Awful kaila wa laa takoonoo minal mukhsireen
Wa zinoo bilqistaasil mustaqeem
Wa laa tabkhasun naasa ashyaaa ‘ahum wa laa ta’saw fil ardi mufsideen
Wattaqul lazee khalaqakum waljibillatal awwaleen
Qaalooo innamaa anta minal musahhareen
Wa maaa anta illaa basharum mislunaa wa innazunnuka laminal kaazibeen
Fa asqit ‘alainaa kisafam minas samaaa’i in kunta minas saadiqeen
Qaala Rabbeee a’lamu bimaa ta’maloon
Fakazzaboohu fa akhazahum ‘azaabu Yawmiz zullah; innahoo kaana ‘azaaba Yawmin ‘Azeem
Inna fee zaalika la Aayah; wa maa kaana aksaruhum mu’mineen
Wa inna Rabbaka la huwal ‘Azeezur Raheem (section 10)
Wa innahoo latanzeelu Rabbil ‘aalameen
Nazala bihir Roohul Ameen
‘Alaa qalbika litakoona minal munzireen
Bilisaanin ‘Arabiyyim mubeen
Wa innahoo lafee Zuburil awwaleen
Awalam yakul lahum Aayatan ai ya’lamahoo ‘ulamaaa’u Baneee Israaa’eel
Wa law nazzalnaahu ‘alaa ba’dil a’jameen
Faqara ahoo ‘alaihim maa kaanoo bihee mu’mineen
Kazaalika salaknaahu fee quloobil mujrimeen
Laa yu’minoona bihee hattaa yarawul ‘azaabal aleem
Fayaatiyahum baghtatanw wa hum laa yash’uroon
Fa yaqooloo hal nahnu munzaroon
Afabi ‘azaabinaa yasta’jiloon
Afara’aita im matta’naahum sineen
Summa jaaa’ahum maa kaanoo yoo’adoon
Maaa aghnaaa ‘anhum maa kaanoo yumatta’oon
Wa maaa ahlaknaa min qaryatin illaa lahaa munziroon
Zikraa wa maa kunnaa zaalimeen
Wa maa tanazzalat bihish Shayaateen
Wa maa yambaghee lahum wa maa yastatee’oon
Innahum ‘anis sam’i lama’zooloon
Falaa tad’u ma’al laahi ilaahan aakhara fatakoona minal mu’azzabeen
Wa anzir ‘asheeratakal aqrabeen
Wakhfid janaahaka limanit taba ‘aka minal mu’mineen
Fa in asawka faqul innee bareee’um mimmmaa ta’maloon
Wa tawakkal alal ‘Azeezir Raheem
Allazee yaraaka heena taqoom
Wa taqallubaka fis saajideen
Innahoo Huwas Samee’ul ‘Aleem
Hal unabbi’ukum ‘alaa man tanazzalush Shayaateen
Tanazzalu ‘alaa kulli affaakin aseem
Yulqoonas sam’a wa aksaruhum kaaziboon
Washshu ‘araaa’u yattabi ‘uhumul ghaawoon
Alam tara annahum fee kulli waadiny yaheemoon
Wa annahum yaqooloona ma laa yaf’aloon
Illal lazeena aamanoo wa ‘amilus saalihaati wa zakarul laaha kaseeranw wantasaroo min ba’di maa zulimoo; wa saya’lamul lazeena zalamooo aiya munqalabiny yanqaliboon (section 11)

Translation

In the name of Allah, the Compassionate, the Merciful.

Sin. Mim.
These are revelations of the Scripture that maketh plain.
It may be that thou tormentest thyself ( O Muhammad) because they believe not.
If We will, We can send down on them from the sky a portent so that their necks would remain bowed before it.
Never cometh there unto them a fresh reminder from the Beneficent One, but they turn away from it.
Now they have denied (the Truth); but there will come unto them tidings of that whereat they used to scoff.
Have they not seen the earth, how much of every fruitful kind We make to grow therein?
Lo! herein is indeed a portent; yet most of them are not believers.
And lo! thy Lord! He is indeed the Mighty, the Merciful.
And when thy Lord called Moses, saying: Go unto the wrongdoing folk,
The folk of Pharaoh. Will they not ward off (evil)?
He said: My Lord! Lo! I fear that they will deny me,
And I shall be embarrassed, and my tongue will not speak plainly, therefor send for Aaron (to help me).
And they have a crime against me, so I fear that they will kill me.
He said: Nay, verily. So go ye twain with Our tokens. Lo! We shall be with you, Hearing.
And come together unto Pharaoh and say: Lo! we bear a message of the Lord of the Worlds,
(Saying): Let the Children of Israel go with us.
(Pharaoh) said (unto Moses): Did we not rear thee among us as a child? And thou didst dwell many years of thy life among us,
And thou didst that thy deed which thou didst, and thou wast one of the ingrates.
He said: I did it then, when I was of those who are astray.
Then I fled from you when I feared you, and my Lord vouchsafed me a command and appointed me (of the number) of those sent (by Him).
And this is the past favour wherewith thou reproachest me: that thou hast enslaved the Children of Israel.
Pharaoh said: And what is the Lord of the Worlds?
(Moses) said: Lord of the heavens and the earth and all that is between them, if ye had but sure belief.
(Pharaoh) said unto those around him: Hear ye not?
He said: Your Lord and the Lord of your fathers.
(Pharaoh) said: Lo! your messenger who hath been sent unto you is indeed a madman!
He said: Lord of the East and the West and all that is between them, if ye did but understand.
(Pharaoh) said: If thou choosest a god other than me, I assuredly shall place thee among the prisoners.
He said: Even though I show thee something plain?
(Pharaoh) said: Produce it then, if thou art of the truthful!
Then he flung down his staff and it became a serpent manifest,
And he drew forth his hand and lo! it was white to the beholders.
(Pharaoh) said unto the chiefs about him: Lo! this is verily a knowing wizard,
Who would drive you out of your land by his magic. Now what counsel ye?
They said: Put him off, (him) and his brother, and send into the cities summoners
Who shall bring unto thee every knowing wizard.
So the wizards were gathered together at a set time on a day appointed.
And it was said unto the people: Are ye (also) gathering?
(They said): Aye, so that we may follow the wizards if they are the winners.
And when the wizards came they said unto Pharaoh: Will there surely be a reward for us if we are the winners?
He said: Aye, and ye will then surely be of those brought near (to me).
Moses said unto them: Throw what ye are going to throw!
Then they threw down their cords and their staves and said: By Pharaoh’s might, lo! we verily are the winners.
Then Moses threw his staff and lo! it swallowed that which they did falsely show.
And the wizards were flung prostrate,
Crying: We believe in the Lord of the Worlds,
The Lord of Moses and Aaron.
(Pharaoh) said: Ye put your faith in him before I give you leave. Lo! he doubtless is your chief who taught you magic! But verily ye shall come to know. Verily I will cut off your hands and your feet alternately, and verily I will crucify you every one.
They said: It is no hurt, for lo! unto our Lord we shall return.
Lo! we ardently hope that our Lord will forgive us our sins because we are the first of the believers.
And We inspired Moses, saying: Take away My slaves by night, for ye will be pursued.
Then Pharaoh sent into the cities summoners,
(Who said): Lo! these indeed are but a little troop,
And lo! they are offenders against us.
And lo! we are a ready host.
Thus did We take them away from gardens and watersprings,
And treasures and a fair estate.
Thus (were those things taken from them) and We caused the Children of Israel to inherit them.
And they overtook them at sunrise.
And when the two hosts saw each other, those with Moses said: Lo! we are indeed caught.
He said: Nay, verily! for lo! my Lord is with me. He will guide me.
Then We inspired Moses, saying: Smite the sea with thy staff. And it parted, and each part was as a mountain vast.
Then brought We near the others to that place.
And We saved Moses and those with him, every one;
And We drowned the others.
Lo! herein is indeed a portent, yet most of them are not believers.
And lo, thy Lord! He is indeed the Mighty, the Merciful.
Recite unto them the story of Abraham:
When he said unto his father and his folk: What worship ye?
They said: We worship idols, and are ever devoted unto them.
He said: Do they hear you when ye cry?
Or do they benefit or harm you?
They said: Nay, but we found our fathers acting on this wise.
He said: See now that which ye worship,
Ye and your forefathers!
Lo! they are (all) an enemy unto me, save the Lord of the Worlds,
Who created me, and He doth guide me,
And Who feedeth me and watereth me.
And when I sicken, then He healeth me,
And Who causeth me to die, then giveth me life (again),
And Who, I ardently hope, will forgive me my sin on the Day of Judgment.
My Lord! Vouchsafe me wisdom and unite me to the righteous.
And give unto me a good report in later generations.
And place me among the inheritors of the Garden of Delight,
And forgive my father. Lo! he is of those who err.
And abase me not on the day when they are raised,
The day when wealth and sons avail not (any man)
Save him who bringeth unto Allah a whole heart.
And the Garden will be brought nigh for those who ward off (evil).
And hell will appear plainly to the erring.
And it will be said unto them: Where is (all) that ye used to worship
Instead of Allah? Can they help you or help themselves?
Then will they be hurled therein, they and the seducers
And the hosts of Iblis, together.
And they will say, when they are quarrelling therein:
By Allah, of a truth we were in error manifest
When we made you equal with the Lord of the Worlds.
It was but the guilty who misled us.
Now we have no intercessors
Nor any loving friend.
Oh, that we had another turn (on earth), that we might be of the believers!
Lo! herein is indeed a portent, yet most of them are not believers!
And lo, thy Lord! He is indeed the Mighty, the Merciful.
Noah’s folk denied the messengers (of Allah),
When their brother Noah said unto them: Will ye not ward off (evil)?
Lo! I am a faithful messenger unto you,
So keep your duty to Allah, and obey me.
And I ask of you no wage therefor; my wage is the concern only of the Lord of the Worlds.
So keep your duty to Allah, and obey me.
They said, :Shall we believe in you while you are followed by the lowest people?
He said, :I do not know about what they do;
their account is with none but with my Lord, if you have sense.
And I am not the one who would drive the believers away;
I am no more than a plain warner.
They said, :Should you not stop, O NuH, you will surely be stoned.
He said, :My Lord, my people have rejected me.
So judge between me and them with an open verdict, and save me and all the believers who are with me.
So We saved him and those with him in the Ark that was fully occupied.
Then We drowned, after that, all the remaining.
Surely, in this there is a sign, but most of them are not believers
and indeed your Lord is the Mighty, the Very-Merciful.
The (people of) ‘Aad rejected the messengers
when their brother Hud said to them, :Do you not fear Allah?
I am an honest messenger for you,
so fear Allah and obey me.
I do not claim from you any reward for it. My reward is with none but with the Lord of the worlds.
Do you erect on every height a monument, having no sound purpose,
and take the objects of architecture 8 as if you are going to live forever,
and when you seize (someone) you seize as tyrants?
So fear Allah and obey me.
And fear the One who has supported you with what you know.
He has supported you with cattle and sons,
and with gardens and springs.
In fact I fear for you the punishment of a horrible day.
They said, :It is all equal for us, whether you give us advice or you do not become one of the advisors.
This is nothing but the practice of the ancient,
and we are not going to be punished.
Thus they rejected him, so We destroyed them. Surely, in this there is a sign, but most of them are not believers,
and indeed your Lord is the Mighty, the Merciful.
The (people of) Thamud rejected the messengers
when their brother SaliH said to them, :Do you not fear Allah?
I am an honest messenger for you.
So, fear Allah and obey me.
I do not claim from you any reward for it. My reward is with none but with the Lord of the worlds.
Will you be left secure in whatever is here,
in gardens and springs,
and in farms and date-palms, the spathes of which are interwoven?
You hew out houses from the hills with pride.
So fear Allah and obey me,
and do not obey the order of the transgressors
who make mischief on the land and who do not set things right .
They said, :You are merely one of those bewitched.
You are nothing but a human like us. So, bring a sign if you are one of the truthful.
He said, :This is a she-camel. She has a share of water, and you have a share of water on a specified day.
So do not touch her with evil (intent), lest you should be seized by a painful punishment.
But they killed her, then they became remorseful,
and the punishment seized them. Surely, in this there is a sign, but most of them are not believers,
and indeed your Lord is the Mighty, the Merciful.
The people of LuT rejected the messengers
when their brother LuT said to them, :Do you not fear Allah?
I am an honest messenger for you.
So fear Allah and obey me.
I do not claim from you any reward for it. My reward is with none but with the Lord of the worlds.
Do you go to the males (for having sex) out of the whole universe,
and leave your wives whom your Lord has created for you? Indeed you are a people who cross (all) limits.
They said, :If you do not stop O LuT, you shall be included among the outcast.
He said :Indeed, I am annoyed with your act.
My Lord, save me and my family from what they do.
So We saved him and his family, all of them
except an old woman among those who remained behind.
Then We destroyed the others,
and subjected them to a terrible rain. So evil was the rain of those who were warned.
Surely, in this there is a sign, but most of them are not believers,
and indeed your Lord is the Mighty, the Merciful.
The people of Aaikah rejected the messengers
when Shu’aib said to them, :Do you not fear Allah?
I am an honest messenger for you.
So fear Allah and obey me.
And I do not claim from you any reward for it; my reward is with none but with the Lord of the worlds.
Give full measure, and do not be among those who bring loss to others.
Weigh with an even balance,
and do not make people short of their things, and do not spread disorder in the land as mischief-makers,
and be fearful of the One who created you and the former generations.
They said, :You are but one of the bewitched men.
You are no more than a human like us, and in fact we consider you to be one of the liars.
So cause a piece from the sky to fall down upon us, if you are one of the truthful.
He said, :My Lord knows well what you do.
Thus they rejected him, so they were seized by the torment of the Day of Canopy. Indeed it was the punishment of a terrible day.
Surely, in this there is a sign, but most of them are not believers,
and indeed your Lord is the Mighty, the Merciful.
This (Qur‘an) is the revelation of the Lord of the worlds.
The Trusted Spirit has brought it down
upon your heart, so that you become one of the warners
in plain Arabic language.
And of course, it is (mentioned) in the Scriptures of the former people.
Is it not a proof for them that the knowledgeable of the children of Isra‘il recognize him (the prophet)?
Even if We had revealed it to a Non-Arab,
and he had recited it to them, they would not have believed in it.
This is how We have made it pass through the hearts of the sinners.
They will not believe in it until they will see the painful punishment
and it will come to them suddenly while they will not be anticipating (it),
and (then) they will say, :Is it (possible) that we are given some respite?
Is it then Our punishment that they are trying to hasten up?
So tell me, if We give them enjoyment for years,
then comes to them what they are warned of,
what help can they receive from the comforts they were given to enjoy?
We did not destroy any town unless it has had warners
to give advice, and We have never been unjust.
And this (Qur‘an) is not brought down by devils.
It neither suits them, nor are they able to (do this).
In fact, they are kept far away from hearing (it at the time of revelation).
So do not invoke any other god along with Allah, otherwise you will be among those who are to be punished.
And warn the nearest people of your clan,
and be kind with humbleness to the believers who followed you.
So if they disobey you, then say, :I disown what you do,
and place your trust in the Mighty, the Merciful,
Who sees you when you stand (in prayer,)
and (sees) your movement among those who prostrate themselves.
Surely, He is the All-Hearing, the All-Knowing.
Shall I tell you on whom the devils descend?
They descend on every sinful liar.
They descend on every sinful liar.
As for the poets, they are followed by the straying people.
Did you not see that they wander in every valley,
and that they say what they do not?
Except those who believe and do righteous deeds and remember Allah very much, and defend themselves after they are wronged. And the wrongdoers will soon know to which place they are going to return.

[From Holy Quran Translation by Muhammad Marmaduke Pickthall]

لَعَلَّكَ بَاخِعٌ نَّفْسَكَ اَلَّا يَكُوْنُوْا مُؤْمِنِيْنَ

Commentary

لَعَلَّكَ بَاخِعٌ نَّفْسَكَ Seemingly you are going to let yourself collapse in grief – 26:3). The word بَاخِعٌ (bakhi” )is derived from بَخعٌ (bakh’ ) which means to reach up to Bikha`, an artery of the neck, while slaughtering. In this verse baki` is used in the sense of putting oneself into trouble and toil. “Allamah ` Askari has said, ` Although at such places the sentence appears to be informative but in fact it means to prohibit or prevent’. What it conveys is that, ` O Messenger, do not be so despondent because of your people’s disbelief and rejection of Islam that you cause yourself to collapse’. One learns from this verse that even if it is apparent that a disbeliever would not convert to Islam, still it is not right to stop preaching to him. The second thing one learns is that the efforts one makes for a certain objective must be balanced and moderate, and if someone is adamant not to be guided to the right path, one should not be over-grieved.

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

If We so will, We can send down to them a sign from the sky before which their necks will stay bent in submission. – 26:4

Allamah Zamakhshari has explained that the real intent of the text is to say that the disbelievers themselves will stay in submission, but the act of submission is attributed in the verse to their “necks”, so that the initial object of submission is pinpointed, because yielding or bowing in humility initially appears on the neck. The substance of the message of this verse is that Allah Ta’ ala also has full authority and control to evince any sign of His Oneness and Omnipotence which brings forth the religious injunctions and the Divine Truth in such a self-evident manner that no one would have the ability to reject it. But the wisdom demands that these injunctions and the understanding of God are not made self-evident but remain visionary, so that they are dependent on deliberations and pondering. This pondering and deliberation is actually the test of man on which the reward and punishment is adjudged. Acceptance of self-evident things is a natural and involuntary phenomenon which lacks the quality of deliberate obedience. (Qurtubi)

قَالَ رَبِّ اِنِّىْٓ اَخَافُ اَنْ يُّكَذِّبُوْنِ

Commentary

Request for favourable conditions for obedience is not tantamount to making excuses

قَالَ رَ‌بِّ إِنِّي أَخَافُ أَن يُكَذِّبُونِ ﴿١٢﴾ وَيَضِيقُ صَدْرِ‌ي وَلَا يَنطَلِقُ لِسَانِي فَأَرْ‌سِلْ إِلَىٰ هَارُ‌ونَ ﴿١٣﴾ وَلَهُمْ عَلَيَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ ﴿١٤﴾

He (Musa) said, “My Lord, I fear they will belie me. [ 12] And my heart gets straitened and my tongue is not fluent; so send for Harun. [ 13] And they have a charge of offence against me and I fear they will kill me;” [ 14]

This verse indicates that Sayyidna Musa (عليه السلام) requested Allah to provide him with some resources to help them in carrying out his mission. It leads to the principle that so far as the objective is to obey Allah’s command, praying for some helping resources cannot be regarded as seeking ruses and excuses to escape from the required act. The request of Sayyidna Musa عليه السلام was only to facilitate the implementation of Allah’s command which is quite lawful.

The meaning of the word dalal used for Sayyidna Musa (عليه السلام)

قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ

He said, “I did that at that time when I was one of the unaware people. (26:20)

This was the answer of Musa (عليه السلام) to the objection of the Pharaoh that Musa (عليه السلام) had killed an Egyptian. The gist of the answer is that it was not a deliberate murder; in fact the Egyptian was killed by mistake, because Musa (عليه السلام) had only struck him with a blow which, by accident, caused his death. The word used, by the present verse, for this mistake is derived from ضَلَال (dalal) which is commonly used for intentional error. But the word is also used for ‘unawareness’ (which includes unintentional mistakes) It is this meaning that is intended here. This interpretation is supported by Qatdah and Ibn Zaid رحمۃ اللہ عليہم .

It is impossible for man to comprehend fully the entity and reality of the magnificence of Allah Ta’ ala

قَالَ فِرْ‌عَوْنُ وَمَا رَ‌بُّ الْعَالَمِينَ

Pharaoh said, “And what is the Lord of the worlds?” (26:23)

This verse proves that it is not possible to know the exact reality of Allah’s Being. Since the Pharaoh had asked a question regarding Allah Ta’ ala’s intrinsic-self and reality, Sayyidna Musa (عليه السلام) instead of giving a direct answer to his query, described the attributes of Allah Ta’ ala in reply. He hinted in his reply that it is not possible for a man to perceive the essence and reality of Allah Ta’ ala. Hence, it was a futile question. (Ruh)

أَنْ أَرْ‌سِلْ مَعَنَا بَنِي إِسْرَ‌ائِيلَ

That you must send the children of Isra’i1 with us”. (26:17)

Bani Isra’il were the residents of Syria. They wanted to go back to their land but the Pharaoh would not let them. This way four hundred years had passed and they were living in his bondage like slaves. At that time they were six hundred and thirty thousand in number. Sayyidna Musa (عليه السلام) when presented the message of Truth to the Pharaoh, he also asked him to stop all the cruelties he had perpetrated over Bani Isra’il and to let them go to their homeland. (Qurtubi)

An example of prophetic dialectic

Discussion and debate among two different persons or group of people having divergent views has been in vogue since the time immemorial. Such debates are called مُنَاظرہ munazarah (dialectics) in conventional terms. But such dialectics have been reduced to a game of win or lose. People regard the outcome of dialectics should be to come out winner, even though one knows that he is on the wrong. Despite the knowledge of being on the wrong one must keep on pressing his point of view, and use the intelligence to throw in all sorts of arguments to prove his point as correct. Similarly, even if the opponents point is correct, it must be rejected with full force. In contrast to this attitude Islam has given a middle of the road stance, and set out its rules and regulations, thus making it a useful tool for preaching and reform.

A simple example of this can be seen in the above verses. When Sayyidna Musa and Harun (عليہما السلام) conveyed the invitation of Truth to the mighty the Pharaoh, who was claimant of being god, in his court, he began the opposing conversation with two questions relating to the person of Musa’s (عليه السلام) . When a sharp opponent is not properly equipped with the correct arguments, he normally tries to switch the conversation towards the person of the addressee in order to find faults with him. This tactic is employed to embarrass the opponent and to make him look small before the audience. Hence, the Pharaoh also came out with two such points. First, ` We have brought you up in our household and have done so many favours to you. So, how can you have the face to speak before us. Second, ` You have killed an Egyptian for no fault of his.

This is not only cruelty but also ingratitude toward those among whom you are raised to your manhood. You have killed one from among us.’ Now see the prophetic reply of Sayyidna Musa (عليه السلام) and how he handled the two subjects. In the first place he changed the sequence of the topics in that he brought up the case of the Egyptian first which the Pharaoh had raised latter. The wisdom in changing the sequence appears to be that in the Egyptian’s case there was a weakness on his part, but he preferred to take that first, unlike present day tactics where one tries to avoid a direct reply to confuse the issue. But he, being the messenger of Allah, had nothing to hide, so while replying he accepted his weakness, and did not care at all what people in the opposition would think on acceptance of his mistake, and hence, might take it as acceptance of defeat. This course of action was totally contrary to present day tactics when people try to mix up their weakness in a manner that it is camouflaged.

Although Sayyidna Musa (عليه السلام) had accepted his fault while replying to the Pharaoh that it was his misjudgment when he hit the Egyptian and as a result he died, yet he made it very clear that he did not intend to kill him. His intention was right which unfortunately resulted in the wrong. The purpose of his hitting the Egyptian was to prevent him from harming the Isra’ili but in the process he died, which was not the intention. This act of his, despite being wrong, does not conflict with his claim to be a prophet or contradicts its veracity. So, he said ` that he realized his mistake and left the city for the fear of being caught. Then Allah was kind to him and honoured him with the prophethood.

Now the point to ponder is that at that time Musa (عليه السلام) could have adopted the simple and straightforward course and have claimed that the Egyptian deserved death, and would have charged him with such accusations for which his killing was the right action. There was no one present at the time of the incident, so no one could have contradicted him. Anyone else in his place would have certainly taken this course of action. But here it was the resolute messenger of Allah who was the truth personified and who regarded expression of truth and veracity and the declaration of fact as his victory. He accepted his guilt in the packed court of the foe and in doing that also countered any possibility of doubt on his prophethood.

After that he turned to the second point regarding his upbringing in the Pharaoh’s house, upon which the Pharaoh had stressed to remind his favour to him. Musa (عليه السلام) asked him to ponder over his position as, being an Israelite, he had no occasion to reach the royal place of the Pharaoh. It was the cruelty of the Pharaoh that compelled the mother of Musa I to throw her baby into the river, then it was by chance that the Pharaoh picked him up, and in reality it was a wise arrangement made by Allah, that the child for the fear of whom the Pharaoh had slaughtered thousands of children, was caused to be nourished by the same the Pharaoh.

But in any case, the real cause of his upbringing in the home of the Pharaoh was the cruelty exercised by him against the Israelites. Musa (عليه السلام) pointing out to this fact, invited the Pharaoh to ponder whether this was really a favour with which he was obliging him. It is obvious that this prophetic address left a positive and convincing impression on the minds of people present there, and they were convinced that Musa (عليه السلام) was not the sort of person who would make excuses, and that he would say nothing but the truth. After that when they saw the miracles, their view was confirmed further. At that time although the Pharaoh did not admit the truth, yet he was so overwhelmed and apprehensive that just two persons without having the support of a third, would turn him and his people out of their land and country.

This is what is known as God gifted awe of truth, veracity and reality. The contentions and dialectics of Allah’s messengers are also full of truth, veracity and wishing well for the addressee. That is how they become so appealing to people and convince the biggest defiant

قَالَ لَهُمْ مُّوْسٰٓي اَلْقُوْا مَآ اَنْتُمْ مُّلْقُوْنَ

Commentary

Musa (عليه السلام) said to them, “Throw you down what you are to throw.” (26:43)

Sayyidna Musa (عليه السلام) said to the magicians ` You show the magic you wish to show’. With a cursory look one might be inclined to think that Sayyidna Musa (عليه السلام) ordered them to perform their magic. But with a little deep thinking it becomes clear that actually it was not an order from Sayyidna Musa (عليه السلام) to ‘show magic, but the real intention was to demonstrate the fallacy of magic. This demonstration was not possible without the magic shown by them. Therefore, he asked them to show their tricks or magic. It is exactly like a zindiq (an extreme heretic) is asked to put forward his arguments, so that they may be countered. It is obvious that such an invitation cannot be treated as an acceptance of infidelity.

قَالُوا لَا ضَيْرَ‌ ۖ إِنَّا إِلَىٰ رَ‌بِّنَا مُنقَلِبُونَ

They said, “There is no harm. We are to return to our Lord. (26:50)

When the Pharaoh threatened the magicians to kill them, and to cut their limbs and to crucify them, the magicians replied rather indifferently, the gist of their reply was, ` You do whatever you can. We shall lose nothing. Even if we are killed we will go back to our Lord, where there is nothing but comfort’.

It is worth noting here that the magicians who had involved all their lives practicing the sinful sorcery and who believed in the Pharaoh’s claim to be a god, rather, used to worship him, pronounced faith in Allah before that tyrant and despotic king and the entire nation. This was in itself something most astonishing and courageous, but it was not just the pronouncement of faith in Allah, but a demonstration of such deep devotion as if they could see the Dooms Day and the Hereafter before their eyes.

The blessings and bounties of the Hereafter were within their sight, for which they raised themselves over and above any punishment or torment of this world, and said فَاقْضِ مَا أَنتَ قَاضٍ that is ` You do whatever you are to do (20:72). We are not going back from our faith’. This in fact was also a miracle of Sayyidna Musa (عليه السلام) which was no less than the miracle of the staff and the luminous hand. Many incidents of similar nature have also occurred with our Holy Prophet (صلى الله عليه وآله وسلم) . In one such incident a drastic change had occurred in a seventy years old infidel in that within a minute he not only converted to Islam, but was ready to lay down his life to become a martyr.

كَذٰلِكَ ۭ وَاَوْرَثْنٰهَا بَنِيْٓ اِسْرَاۗءِيْلَ

Commentary

And We made the children of Isra it inherit all these. [ 59]

Apparently it is elucidated in this verse that Bani Isra’il were made the owners of all the material wealth and property left by the people of the Pharaoh after their drowning. But there is a historical issue involved in this statement. The issue is that many Qur’anic verses indicate the Bani Isra’il did not return to Egypt after the drowning of the Pharaoh’s people. As a matter of fact they went back towards their original home, the holy land of Syria. There they were commanded to fight (wage jihad) with an infidel nation in order to enter their city. Bani Isra’il refused to comply with this command, as a punishment of which the open plain where they were camping was made a natural prison for them. They could not come out of that plain and spent forty years over there.

It was in that place, which is also known as a valley of Tit (Sinai), where their two prophets, Sayyidna Musa and Harun (عليہما السلام) ، died. Even after these incidents it is not reported in the books of history that Bani Isra’il as a nation or in collective form had entered Egypt, which might prove that they had taken possession of the wealth and property of the Pharaoh’s people. Tafsir Ruh ul-Ma` ani has reproduced two explanations on the authority of eminent commentators, Sayyidna Hasan and Qatadah (رض) .

Sayyidna Hasan (رض) has explained that the verse in question does have a mention that Bani Isra’il were made the heirs of the property of the Pharaoh’s people, but it does not say that this had happened immediately after the death of the Pharaoh. If the Bani Isra’il entered Egypt some forty or fifty years after the incident of the valley of Tih, there is no inconsistency in the verse. As for the argument that their collective entry into Egypt is not proved historically, it is not worth taking any notice, because the history of that period was written by Jews and Christians and is full of distortions. There is absolutely no need for interpreting the Qur’anic verse differently for bringing it in line with the history, whose authenticity itself is questionable.

Sayyidna Qatadah (رض) has explained the situation in another way. He says that although all the Qur’anic verses which have quoted this incident, for instance, verses 128 and 137 of Surah Al-A` raf, 5 of Surah Al-Qassas, 25 to 28 of Surah Ad-Dukhan, and the verse under reference of Surah Ash-Shu’ara’, invite the attention to the point that Bani Isra’il were given the custody of that very wealth and property which the people of the Pharaoh had left in Egypt, for which it was necessary for the Bani Isra’il to return to Egypt to take possession. But all these verses can be interpreted to mean that Bani Isra’il were given the wealth and property equal and similar to that which was possessed by the Pharaoh’s people. For this it was not necessary that the same lands and wealth of Egypt are given to Bani Isra’il. These bounties might have been granted in Syria.

This interpretation is more likely in the verse of Surah Al-A` raf where the land possessed by Bani Isra’il is referred to by the words, الَّتِي بَارَ‌كْنَا فِيهَا (i.e. the land blessed by Us) because the word Barakna is used for the land of Syria in many verses of the Qur’an. Therefore, Sayyidna Qatadah (رض) has opined that it is not correct to attribute Qur’anic verses toward something which is in conflict with the history. The gist of the whole explanation is that if it is established through proved facts that Bani Isra’il did not occupy the land of Egypt at any time after the death of the Pharaoh, then according to explanation of Sayyidna Qatadah (رض) the land of Syria is purported for the wealth and property which was granted to Bani Isra’il. (Only God knows best)

قَالَ كَلَّا ۚ اِنَّ مَعِيَ رَبِّيْ سَيَهْدِيْنِ

The reasoning for this he gave إِنَّ مَعِيَ رَ‌بِّي سَيَهْدِينِ (62) “Indeed with me is my Lord. He will guide me.” Such are the moments for the test of faith, when Sayyidna Musa (عليه السلام) was not terror stricken at all, as if he was seeing for himself the way out. Almost the same thing happened with Holy Prophet (صلى الله عليه وآله وسلم) at the time of migration while hiding in the cave of Thaur. The enemy had reached right at the opening of the cave in his pursuit. In fact they were so close that they could have seen him if they had looked down towards their toes. Sayyidna Abu Bakr (رض) got alarmed a little, but Holy Prophet (صلى الله عليه وآله وسلم) said exactly the same thing لَا تَحْزَنْ إِنَّ اللَّـهَ مَعَنَا ` Do not grieve, Allah is surely with us’ (9:40). It is worth noting in the two incidents that while Sayyidna Musa (عليه السلام) said to his Ummah in order to console them مَعِيَ رَ‌بِّي ` With me is my Lord’, Holy Prophet (صلى الله عليه وآله وسلم) said toSayyidna Abu Bakr (رض) in reply ` Allah is with us (two) ‘. It is a special privilege of the Ummah of Muhammad (صلى الله عليه وآله وسلم) that his followers are also honoured by the company of Allah when they are with their Rasul.

وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِ‌ينَ

And destine for me a truthful description among the next generations. (26:84)

Commentary

The word لِسَانَ (lisan, which literally means tongue) is used in this verse in the sense of description and ‘for me’ means ‘for my benefit. Thus meaning of the prayer is ` 0 Allah, grant me such delectable ways and nice signs that others may follow until the Dooms Day, and they remember me with good words and nice attributes’. (Ibn Kathir and Ruh al-Mani) Allah Ta’ ala has accepted the supplication of Sayyidna Ibrahim (عليه السلام) ، including Jews, Christians and even the disbelievers of Makkah, have feelings of love and affection for the creed of Ibrahim and attribute themselves to it. Although their ways are in conflict with those of Sayyidna Ibrahim (عليه السلام) based on infidelity and polytheism, but they claim to be following his ways. As for the Ummah of the Holy Prophet (صلى الله عليه وآله وسلم) ، they rightly claim to be on the ways of Ibrahand feel proud of it.

Love for being praised is contemptible but allowed with certain conditions

Love and aspiration for being praised and respected by others is contemptible under Islamic law. The Holy Qur’an has made the bounties of the Hereafter dependent on desisting from the love for being praised by saying تِلْكَ الدَّارُ‌ الْآخِرَ‌ةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِ‌يدُونَ عُلُوًّا فِي الْأَرْ‌ضِ وَلَا فَسَادًا (As for that Ultimate Abode (the Hereafter) We assign it to those who intend neither being high on earth nor mischief – 28:83) In the present verse (84) the supplication of Sayyidna Ibrahim (عليه السلام) for his praise and eulogy by the coming generations apparently looks like a wish for being praised. But if the- wordings of the verse are examined carefully, it would become quite evident that it was not the love for being praised, but the real purpose of the supplication was to invoke the Divine help for performing such righteous deeds which could help him in the Hereafter. Moreover, others should also get attracted towards the righteous deeds by following his example, and so should the posterity. By declaring the love for being praised as unlawful and contemptible the Holy Qur’an and hadith actually meant the love for mundane position of importance and profit which is not the case in the. prayer of Ibrahim (عليه السلام) .

Imam Tirmidhi and Nasa’i رحمۃ اللہ عليہما have related on the authority of Sayyidna Ka` b ibn Malik (رض) that Holy Prophet (صلى الله عليه وآله وسلم) once said that ` If two hungry wolfs are let loose in a herd of goats, they would not do so much damage to the herd as two traits damage the faith of a man. One is the love for wealth and the other is the aspiration for being praised and respected’. (Tabrani from Abu Said al-Khudri, and Bazzar from Abu Hurairah).

Dailami has reproduced a narration on the authority of Sayyidna Ibn ` Abbas (رض) with a weak chain of narrators that the love for praise and worldly status makes a man blind and deaf. All these alhadith refer to the love that has mundane considerations, or for which one has to indulge in sin or negligence in the matter of faith. When this is not the case, aspiration for praise and high position is not contemptible. It is reported in a hadith that Holy Prophet صلي اللہ عليہ وسلم himself had made the following supplication: is اللّھُمَّ الجعلني في عيني صغيرا و في اعين النّاس کبيرا that is “Ya Allah, make me insignificant and disdain in my own sight, but make me great in the eyes of people”. Here also the purpose of making great in the eyes of people is that people emulate him in his righteous deeds. That is why Imam Malik (رح) has said that the one who is in fact virtuous and pious is required only to avoid making deliberate efforts to present himself as pious in the eyes of people, otherwise, if he loves to be praised by people, it is not contemptible.

Ibn ` Arabi has said that it is evident from this verse that the desire for a righteous deed which results in people’s praise is allowed. Imam Ghazzali (رح) has ruled that the love for being praised and the position of respect is permissible under three conditions. One, when the object is not to proclaim oneself as superior to others and to degrade them to an insignificant position, but for the benefit in the Hereafter, so that others may be influenced to follow his example and try to emulate him. Second, when the object is not to earn false praise against a trait one does not possess, and desire that people should eulogize him for that. Third, when one does not have to indulge in a sin or negligence in the matter of faith in order to achieve it.

وَاغْفِرْ لِاَبِيْٓ اِنَّهٗ كَانَ مِنَ الضَّاۗلِّيْنَ

Supplication for the absolution of disbelievers is not allowed

And forgive my father. Indeed he was among those who went astray. (26:86)

This prayer of Sayyidna Ibrahim (عليه السلام) ill seems to be against the following verse:

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُ‌وا لِلْمُشْرِ‌كِينَ وَلَوْ كَانُوا أُولِي قُرْ‌بَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ

“It is not for the Prophet and the believers to seek forgiveness for the Mushriks, even if they are kinsmen, after it became clear to them that they are the people of hell. (9:113)

This verse clearly lays down the rule that it is not allowed for a Muslim to pray for the forgiveness of the one about whom it is certainly known that he died in the state of kufr.

Now the question arises here as to why did Sayyidna Ibrahim (عليه السلام) supplicate for the forgiveness of his father, who was a disbeliever? Allah Ta’ ala himself has given answer to this question in the Holy Qur’ an:

وَمَا كَانَ اسْتِغْفَارُ‌ إِبْرَ‌اهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّ‌أَ مِنْهُ ۚ إِنَّ إِبْرَ‌اهِيمَ لَأَوَّاهٌ حَلِيمٌ

And the prayer of Ibrahim for the forgiveness of his father was not but due to a promise he had made to him. Later when it became clear to him that he was an enemy of Allah, he withdrew himself from him. Surely, Ibrahim is oft-sighing (before Allah), forbearing. (9:114)

The gist of the answer is that Sayyidna Ibrahim (عليه السلام) had supplicated for the pardon of his father within his lifetime with the intent and desire that Allah Ta’ ala would give him Divine help to turn to faith, after which the forgiveness was sure. Alternatively, Sayyidna Ibrahim (عليه السلام) was of the opinion that his father had accepted the faith, but had not made it public. But once he learnt that his father had died as an infidel, he pronounced his complete disgust against his attitude and disowned it.

Note

The point whether Sayyidna Ibrahim (عليه السلام) had become aware of the infidelity of his father within his lifetime or came to know about it after his death, or he would know this on the Dooms Day, is fully discussed in Surah Taubah.

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ ﴿٨٨﴾ إِلَّا مَنْ أَتَى اللَّـهَ بِقَلْبٍ سَلِيمٍ ﴿٨٩﴾

The Day when neither wealth will be of any use (to any one) nor sons, [ 88] except to one who will come to Allah with a sound heart, [ 26:89]

This verse has declared that wealth and children will not be of any help to a person on the Day of Judgment. This declaration is subjected to exception in the words, “except to one who will come to Allah with sound heart”. (coming with sound heart means to come to Him with true faith). Now, this exception has been interpreted in two different ways. According to one interpretation adopted by some commentators this exception is not meant to exclude the believers from the rule. It is an exception of a special type which is known in Arabic grammar as “munqati” (This type of exception does not exclude anything from the aforementioned statement. It simply says that the thing negated in the first sentence is found in someone else.) A simple example for this expression is that a person is asked about Zaid whether he has some wealth and children, and he replies, “No, his wealth and children are nothing but his sound heart.” The same expression is used in this verse. The gist of the verse, according to this interpretation would be that wealth and children will not be helpful to anyone, neither to a believer nor to a disbeliever; what will be helpful, instead of wealth and children, is one’s sound heart, i.e. the true faith and righteous deeds.

The second interpretation, adopted by the majority, is that it is a normal exception which means that wealth and children may be helpful to the one who will come to Allah with sound heart, i.e. with faith and righteous deeds, but these things will not be of any use to a disbeliever.

Another point worth noting in this verse is that while referring to ‘children’ the Holy Qur’an has used the word بَنُون (Banun) which is literally restricted to the male children. Probably the reason is that it is the male children from whom an effective help is expected in adverse situations. The expectation of help from female children in some calamities is very rare even in this world. Therefore, the male children are specifically mentioned in the context of the Hereafter to indicate that even those who were expected to help in the world will not be of any use there.

It may also be noted that “sound heart” literally means a healthy heart. But according to Sayyidna Ibn ` Abbas (رض) here it means that heart of a believer that testifies the Oneness of Allah and is pure from shirk. The same interpretation is reported from Mujahid, Hasan al-Basri and Said ibn al-Musayyab رحمۃ اللہ عليہم with different expressions. Said ibn al-Musayyab (رح) says that the sound heart is only that of a believer because the heart of a disbeliever is sick. The Holy Qur’an says, فِي قُلُوبِهِم مَّرَ‌ضٌ(In their heart there is a malady (2:10).

Wealth, children and the family relationship can also be beneficial in the Hereafter to a believer

In accordance with the commonly adopted explanation of the verse it has now become clear that the wealth of a person could be of help to him on the Dooms Day, provided he is a Muslim. It can be elaborated by saying that the one who has spent his wealth in this world in the way of Allah and in the cause of righteous deeds or has spent in an ongoing charity (Sadaqah Jariyah), will get its benefit in the Hereafter if he dies with the faith of Islam and is listed as a believer on the Day of Judgment.

On the other hand if he was not a Muslim or God-forbid became an apostate before his death, then all the good deeds he had done in this world will be of no benefit to him. The same rule will apply in the case of children, that is, if a person is Muslim, he can benefit from them in the Hereafter in that his children supplicate for his forgiveness after his death. Also, if he had tried to train the children to be pious, whatever good they will do, its benefit will also be passed on to him as long as they do righteous deeds.

It is also possible that his pious children obtain his pardon in the Hereafter by intercession. In a few Ahadith it is reported about such an intercession and its acceptance, especially the intercession of the young children yet to attain puberty. Likewise, the children will also benefit from their parents on the condition of faith in that if they were Muslims but their righteous deeds could not attain the level of their parents, then Allah Ta’ ala by taking into account their parents good deeds would place them also at the high position of their parents. The Holy Qur’an has elucidated it in these words أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (52:21) that is ` We will join together with Our righteous servants their progeny’.

The above quoted famous explanation of this verse has made it clear that wherever it is mentioned in the Qur’an or hadith that the family connection will be of no avail in the Hereafter, the reference is to the non-believers. This principle is applicable to the extent that even if the wife and children of the messenger are not believers, they too would not benefit from his prophethood in the Hereafter, as is the case of the son of Sayyidna Nuh (عليه السلام) the wife of Lut (عليه السلام) and the father of Sayyidna Ibrahim (عليه السلام) . The Qur’anic verses فَإِذَا نُفِخَ فِي الصُّورِ‌ فَلَا أَنسَابَ بَيْنَهُمْ “Thereafter, when the Sur صُور (the trumpet) is blown, there are no ties of kinship between them” (23:101) and يَوْمَ يَفِرُّ‌ الْمَرْ‌ءُ مِنْ أَخِيهِ ﴿٣٤﴾ وَأُمِّهِ وَأَبِيهِ ﴿٣٥﴾; (upon the day when a man shall flee from his brother, his mother, his father – 80:34) and لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ “nor will a son be standing for his father in any way” (31:33) all reflect this very theme. (واللہُ اعلم)

وَمَآ اَسْـَٔــلُكُمْ عَلَيْهِ مِنْ اَجْرٍ ۚ اِنْ اَجْرِيَ اِلَّا عَلٰي رَبِّ الْعٰلَمِيْنَ

Commentary

And I do not claim from you any reward for it. – 26:109

It is learnt from this verse that charging and acceptance of wages against religious teachings and preaching is not right. Therefore, the righteous elders have ruled it as forbidden, but the later generations have allowed it under compelling circumstances. Its full details have been given under the explanation of the verse لَا تَشْتَرُ‌وا بِآيَاتِي ثَمَنًا قَلِيلًا do not take a paltry price for My signs” – 2:41.

Special note

Here the verse فَاتَّقُوا اللَّـهَ وَأَطِيعُونِ (So, fear Allah and obey me – 110) is repeated twice to make clear that for the obedience of the Messenger and fear of Allah it was enough that the prophet has any one of the two qualities: One, his honesty and integrity, and the second, his teaching and preaching without a fee. But when the Messenger who is personified of all these traits, his obedience and the fear of his God becomes all the more necessary.

قَالُـوْٓا اَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْاَرْذَلُوْنَ

Nobility of a person depends on deeds and moral qualities and not on family or status

They said, “Shall we believe in you while you are followed by the lowest people?” [ 111] He said, “I do not know about what they do. (26:111-112)

It is related in this verse that the disbelievers rejected the invitation of Sayyidna Nuh (عليه السلام) to accept the faith on the plea that his followers were worthless poor people. So, how could they, the elite and noble, mix up with them? On this Nuh (عليه السلام) replied that he did not know about their acts, thereby hinting that their understanding of nobility on the basis of family background, wealth, or status was wrong, and that the nobility or meanness and honour or disgrace is dependent on one’s deeds and morals. Hence, it was their ignorance to put the label of sordidness on his followers, because they did not know about their deeds and disposition. Unless one knows fully well about the morals and deeds of others, it is not right to pass any judgment about them. (Qurtubi).

اَتَبْنُوْنَ بِكُلِّ رِيْعٍ اٰيَةً تَعْبَثُوْنَ

Explanation of some difficult words

Do you erect on every height a sign having no sound purpose, [ 128] and take the objects of architecture as if you are going to live forever, (26:128-129)

Ibn Jarir (رح) has related from Mujahid (رح) that the passage between two hills is called Ri (ريع). But Sayyidna Ibn ` Abbas (رض) and majority have taken the meaning of Ri (ريع) as a high place, and its derivative is ri`-un-na bat’ (ريع البنات), which means growing and climbing vegetation. Literal meaning of ‘Ayah (آيۃ) is symbol or sign, but here it means a high palace. تَعْبَثُونَ is derived from ` abath (عَبَث), which is something of no value and benefit neither in reality nor by implication. So, the meaning of the verse is that they used to make very high palaces of no benefit and which they did not need. It was just to fulfill their ego and pride. masani’ (مَصَانِع) is the plural of Masna` (مَصنَع). Sayyidna Qatadah has taken masani’ (مَصَانِع) for the water tank, whereas Hadrat Mujahid (رح) take it to mean strong palace.

لَعَلَّكُمْ تَخْلُدُونَ (as if you are going to live forever) Imam al-Bukhari (رح) has commented in Sahih al-Bukhari that the word la’alla (لَعَلَّ ) in the verse, is used as a word of simile, and that Sayyidna Ibn ` Abbas (رض) has translated it as کانَكُمْ تَخْلُدُونَ that is ` as if you are..’. (Ruh al-Ma’ ani)

Construction of buildings without any need is contemptible

This verse indicates that the construction of houses and buildings without need is a condemnable act. The hadith quoted by Imam Tirmidhi (رح) on the authority of Sayyidna Anas (رض) conveys exactly the same message: النفقۃ کلھا في سبيل اللہ إلّا البناء فلا خير فيہ (All spendings are in Allah’s way, except construction, which has no merit). It means that the building which is constructed in excess of requirement has no benefit or virtue. Another narration of Sayyidna Anas (رض) also confirms this: اِن کُلّ بناء وبال علي صاحبہ إلّا – مَالا ، إلّا مالا، يعني اِلَّا مالا بدّ منہ – ` Every building is a tribulation for the builder, except that which is necessary, because it is not a nuisance’. It is commented in Ruh al-Ma’ ani that without genuine requirement construction of tall buildings is contemptible and condemned under the Sharl’ah of the Holy Prophet (صلى الله عليه وآله وسلم) .

وَتَنْحِتُوْنَ مِنَ الْجِبَالِ بُيُوْتًا فٰرِهِيْنَ

Commentary

وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِ‌هِينَ ﴿١٤٩﴾And you hew out houses from the hills with pride. [ 149]

According to Sayyidna Ibn ` Abbas (رض) ، the word فَارِ‌هِينَ (Farihin) means arrogant and conceited people. But Abu Salih and Imam Raghib have taken this word to mean experts. Therefore, the meaning of the verse is that Allah Ta’ ala has favoured you by teaching such skills that you could make houses by cutting hills. The essence of all this is that you should remember the bounties of Allah Ta’ ala and should not make mischief and trouble on earth.

Useful vocations are Divine Graces provided they are not employed in bad things

This verse indicates that nice vocations are Allah’s Graces, and to draw benefit from them is lawful. But if they are used for some sinful purpose or in an unlawful act, or if someone gets involved in them with unnecessary concentration, then it is not lawful to adopt them. An example of unnecessary construction of tall buildings and its contempt has just been mentioned in the previous verses.

وَتَذَرُوْنَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ اَزْوَاجِكُمْ ۭ بَلْ اَنْتُمْ قَوْمٌ عٰدُوْنَ

Unnatural act is unlawful even with one’s own wife

And leave what your Lord has created for you, that is, your wives? – 26:166

In the phrase مِّنْ أَزْوَاجِكُم the word مِّنْ (min) Min could be descriptive (which is translated above as ‘that is1) if taken in the technical sense, which would mean that in order to satisfy your lust you go after the homosexual men instead of your wives, whom Allah has given you to meet your natural urge. This is indeed a proof of malignity. The other possibility is that the letter ‘Min’ is used to mean ‘from’ or ‘out of; then the meaning of the verse would be that it is a special part in the body of your wives which is created for the satisfaction of your natural urge. But you indulge in unnatural act with them, which is totally unlawful. Thus according to this second interpretation, it has also been made clear that it is not permitted to have unnatural intercourse with one’s wife. In a hadith Holy Prophet (صلى الله عليه وآله وسلم) has cast curse on such a person. نَعُذ باللہ منۃ (Ruh al-Ma’ ani).

إِلَّا عَجُوزًا فِي الْغَابِرِ‌ينَ

Except an old woman among those who remained behind. – 26:171

The word ‘old woman’ is used for the wife of Sayyidna Lut عليه السلام who was an infidel and was agreeable to the unnatural act of the people of Lut (عليه السلام) If the wife of Lut (عليه السلام) was an old woman then the use of this word for her is quite clear, but if she was not old, then perhaps she was called ‘old woman’ for the reason that the prophet’s wife is regarded like the mother of the Ummah, and to call a woman having many children as old is not unlikely.

وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ

And do not make people short of their things – 26:183

What it means is that it is unlawful to reduce any quantity or amount from that which has been contracted with anyone, whether it is a measurable thing or otherwise. Therefore, if a servant or a laborer does not work his full time at his workplace, he too is included in this warning. Imam Malik (رح) has reported a narration in his Muwatta’ that Sayyidna ` Umar (رض) noticed that someone did not join in the ` Asr prayer. So, he enquired about the reason for that, to which he offered some excuse. Then Sayyidna ` Umar (رض) said, طَفَّفتَ ` You have reduced in measuring’. As prayer is not something to be measured, hence after quoting this hadith Imam Malik (رح) has said that this command is not restricted to measurable things. Rather, performing any obligation less than due is included in prohibition highlighted in this verse and in Surah “At-tatfif 84″.

فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ

so they were seized by the torment of the Day of Canopy. – 26:189

عَذَابُ يَوْمِ الظُّلَّةِ (the Torment of the Canopy), mentioned in this verse refers to an incident, which is this: Allah Ta’ ala sent down such an extreme heat on a people that they could not find comfort either inside the houses or outside. Then He sent down a mass of dark cloud over a nearby forest, under which there was a cool breeze. As the entire people were distressed due to excessive heat, they ran to take shelter under the cloud. When all of them assembled under the cover of the cloud, it rained fire instead of water. Thus the whole nation was burnt to ashes. (Ruh al-Ma’ ani)

نَزَلَ بِهِ الرُّوْحُ الْاَمِيْنُ

Qur’ an is the name of the collection of its words and meanings

It is brought by the Trusted Spirit down [ 193] to your heart, so that you become one of the warners [ 194] in plain Arabic language. [ 195] And of course, it is (mentioned) in the scriptures of the former people. [ 196]

The words بِلِسَانٍ عَرَ‌بِيٍّ مُّبِينٍ (in plain Arabic language – 195) in these verses makes it clear that Qur’an is only that which is in Arabic language. Any translation of a passage or the whole of Qur’an in any language cannot be called Qur’an. But the next sentence وَإِنَّهُ لَفِي زُبُرِ‌ الْأَوَّلِينَ (And of course, it is [ mentioned ] in the scriptures of the former people – 196) does not seem to be in consonance with it, because the pronoun ‘it’ is apparently refers to the Qur’an and means that the Qur’an was also in the earlier scriptures, i.e. in Torah, Injil and Zabur. It is also well known that the earlier books, namely Torah, Injil and Zabur, were not in the Arabic language. Hence the inclusion of the meanings of Qur’ an in them is referred in this verse as ` Qur’an’. Answer to this apparent contradiction is that according to majority of the Ummah, sometimes even the subject matter of the Qur’ an is called Qur’an in a general sense, because the real purpose of a book is the subjects it deals with. The statement that earlier books also contained Qur’an is in this sense only that they included some Qur’anic subjects. This statement is also endorsed by many narrations of hadith.

Sayyidna Maquil ibn Yasar (رض) has reported a Hadith in Mustadrak of Hakim that the Holy Prophet (صلى الله عليه وآله وسلم) has said that Surah Al-Baqarah was given to him from ` adh-dhikr al-‘awwal’, and Surah Taha, Tawasin طوسين all Surahs starting from Tasin) and Hawamim حَوَاميم (all Surahs beginning with Ha) were given from the tablets of Sayyidna Musa (عليه السلام) ، while Surah Al-Fatihah was given to him from under the Arsh عَرش (the great Throne). Tabarani, Hakim, Baihaqi etc. have reported on the authority of Sayyidna Abdullah ibn Masud (رض) that Surah Al-Mulk is present in Torah as well. (Al-Hadith). The Surah سَبِّحِ اسْمَ رَ‌بِّكَ الْأَعْلَى has itself said, إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ صُحُفِ إِبْرَ‌اهِيمَ وَمُوسَىٰ (87:18, 19) that is these subjects have also appeared in the books of Sayyidna Ibrahim (عليه السلام) and Sayyidna Musa (عليه السلام) .

The gist of all these verses and narrations is that many a subjects of the Qur’an were also covered in the earlier books as well. But it does not jean that those parts of the earlier books in which the Qur’anic subjects were covered are given the name of Qur’an. No one in the Ummah is of the opinion that those parts of the earlier books, be called Qur’an. Instead the majority of Ummah believes that Qur’an is the name not only of its wordings but also of its meanings. If someone picks up some of the Quranic words from different places and put them together to make a passage like الحمد للہ العزيز الرّحيم الَّذي لہ ملک السَّمٰوٰت و ھو رَبّ العٰلمين خالق کُلّ شئ وھو الْمُسْتَعَانُ , it will not be called Qur’an, despite the fact that all these words are taken from the Qur’an. Likewise, only the meanings of Qur’an, irrespective of the language they are rendered in, cannot be regarded as Qur’an.

Reciting translation of Qur’ an in prayers is not allowed by consensus of Ummah

The whole Ummah is unanimous on the rule that reciting the translation of the Qur’an in any other language like Urdu, Persian, English etc. is not sufficient for discharging the obligation of recitation in Sala, except in a case of extreme necessity. The jurists who are reported to have relaxed this rule have, later on, changed their view.

Urdu translation of Qur’ an is not allowed to be called Urdu Qur’ an

If only the translation of the Qur’an is written in any language without the Arabic text, it cannot be called the Qur’an. Some people call the Urdu translation of the Qur’an as Urdu Qur’an, or the English translation of the Qur’an as English Qur’an. It is not right and amounts to disrespect of the Holy Book. Printing, calling or trading of something in the name of Qur’an, without the Arabic text of the Qur’an, is not permitted. This subject is dealt with in detail in my treatise (تحذير الاخوان عن تغيير رسم القرآن)

أَفَرَ‌أَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ ﴿٢٠٥﴾

So tell me, If We give them enjoyment for years, – 26:205.

There is a hint in this verse that those who are bestowed with long life in this world by Allah Ta’ ala, it is His grace on them. But those who show ingratitude for this grace and do not submit to Islam, to them this respite and grace will not be of any avail. Imam Zuhri (رح) has related that Sayyidna ` Umar ibn ` Abdul Aziz (رح) used to recite this verse every morning by holding his beard and addressing his Self:

نهارك، يا مغرور، سهو وغفلة … وليلك نوم والردى لك لازم

فَلَا أَنْت فى الأيقاظ يقظان حَازِم … وَلَا أَنْت فِي النوام نَاجٍ فسالم

وسعيك فِيمَا سَوف تكره عبّه … كَذَلِك فى الدُّنْيَا تعيش الْبَهَائِم

` O the duped one! Your whole day is spent in negligence and the night in sleep, while death is inevitable for you. Neither you are awake among the alert and woken nor are you the one who will get salvation from among the sleepers. You keep endeavoring for things which will soon bring you unpleasant results. Cattle and animals live like this in the world’.

وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ ﴿٢١٤﴾

And warn the nearest people of your clan, -26:214.

` Ashirah’o, عَشِيرَ‌ۃ means clan and by limiting it with ‘aqrabin (the nearest people) it is used for close relatives. It is worth noting here that the mission of the Holy Prophet (صلى الله عليه وآله وسلم) as a messenger is universal to the whole Ummah, then what is the wisdom in making it special for the members of the clan? But if we look at it rather closely, we will notice in it an easy and effective way for preaching, which would have far-reaching effect. One’s own family members having the privilege of closeness are also entitled to have precedence over others on initiating any act of virtue. By virtue of close mutual relations they know each other well and anyone with false claims would get exposed in no time. Conversely, the one having good reputation among the family members would be readily accepted and listened to.

Once the close relatives throw their weight to support a good cause, it brings in unity and mutual help between them. This way they develop a group of the family members on the basis of trust and sincerity and it becomes very easy to spend the daily life in an atmosphere of peace to follow the religious code. Then this homogeneous and sincere group works like a small power in preaching and spreading the precepts and code of religion to others. In another verse of the Holy Qur’an it is said قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارً‌ا (66:6) that is ` Save yourself and your family members from the fire of Jahannam’. Responsibility of saving one’s dependent from the fire of Jahannam is placed on every member of the clan.

This is an easy and simple way of reforming the conduct and morals. It is an everyday experience that in order to follow good conduct and morals and then to stick to them is only possible when the environment is favourable for that. If only one person in the entire household wishes to perform his prayers regularly, even that devotee will find it difficult to carry it out. In the present environment it has become difficult to abstain from the unlawful things not because it is not possible to keep away from them, but the reason is that when the whole fraternity is involved in a sin, it becomes very difficult for just one person to keep himself aloof. When this verse was revealed to Holy Prophet (صلى الله عليه وآله وسلم) ، he called out all the members of the family and conveyed to them the message of truth. Although they did not accept the truth at that time but gradually the family members started converting to Islam. When the uncle of Holy Prophet (صلى الله عليه وآله وسلم) Sayyidna Hamzah (رض) ، converted to Islam it provided great strength to the mission.

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿٢٢٤﴾

As for the poets, they are followed by the straying people. – 26:224.

شِعر (Shi’r) which is the origin of Shu` ara’ and is translated as poetry; is an Arabic word which lexically means any statement based on imagination and ideas not confirmed by serious proofs. It is not necessary for being a شِعر ‘Shi’r’ in original Arabic to have a particular rhythm or qafiyah or radif.

Since the technical شِعر shi` r (poetry) which is always based on particular rhythms is generally composed of imaginary thoughts, the technical definition of شِعر shi` r (poetry) is “a composition of words having a particular rhythm and a similar sound at the end of each line (Qafiyah) “. The pagans of Makkah used to call the Holy Prophet (صلى الله عليه وآله وسلم) a sha` ir (a poet) and the Holy Qur’an, a shi` r (poetry). Some commentators of the Holy Qur’an are of the view that the pagans of Makkah used to call the Qur’an a shi` r in its technical sense. But others are of the opinion that it was not so, because the infidels of Makkah were fully conversant with the code and principles of poetry, and it is obvious that Qur’an is not a book of poetry. Even a non-Arab would not accept that, not to say anything of the eloquent Arabs. On the contrary, the Arabs used to call him a poet in the literal sense of the word, that is they regarded his thoughts as imaginary. Their objective was to call him a liar, because the word Sha` ir is also used in the sense of lie, and Shi` r for a liar.

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿٢٢٤﴾

As for the poets, they are followed by the straying people. – 26:224

The word شَاعِر (Sha` ir) is used in this verse in its technical and commonly known meaning, that is the rhythmic composer. This interpretation is endorsed by a narration in Fatahul Bari that when this verse was revealed, the respected companions, Sayyidna ` Abdullah ibn Rawahah, Hassan ibn Thabit and Ka` b ibn Malik (رض) عنہم who were well known poets, went crying to Holy Prophet (صلى الله عليه وآله وسلم) and submitted that this verse was revealed by Allah Ta’ ala and they too were poets.

Then Holy Prophet (صلى الله عليه وآله وسلم) said ` You go through the last part of the verse’. What he conveyed was that their poetry was not frivolous having bad intent, hence they were included in that exception which is mentioned in the last part of the verse. The commentators have therefore, elaborated that in the beginning of the verse the disbeliever poets are purported, because depraved people, defiant Shaitan and disobedient Jinn followed and narrated their poetry. (Fatahul Bari)

The place of poetry in Islamic Shari` ah (jurisprudence)

In the beginning of these verses the poetry is disapproved strongly and appears an object of God’s wrath. But towards the end of Surah the exception allowed proves that poetry is not condemned completely. Only that poetry is condemned and abominable which encourages Allah’s disobedience or puts hindrance in His remembrance, or disgraces and condemns someone falsely, or be obscene or leads to obscenity. But that poetry which is free from these sins and unbecoming things is exonerated by Allah Ta’ ala through this verse إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (227). On the other hand the poetry which deals with the subjects of wisdom based on sermons and teachings is part of the virtues carrying reward in the Hereafter as reported by Sayyidna ` Ubayy Ibn Ka` b (رض) انّ من شعر حکمہ that is ` There is a poetry which contains wisdom’. (Bukhari) Hafiz ibn Hajar has said that here wisdom stands for rightful things based on truth. Ibn Battal has explained that the poetry dealing with Oneness of Allah, His remembrance and love for Islam is desirable and praiseworthy, and in the hadith under reference that type of poetry is in view. However, the poetry dealing with falsehood and obscenity is contemptible. This explanation is also confirmed by the following narrations:

1-` Amr ibn Sharid has reported through his father that Holy Prophet (صلى الله عليه وآله وسلم) had listened 100 couplets of Umayyah ibn as-salt from him.

2-Mutarrif has reported that he traveled with Sayyidna ` Imran ibn Husain (رض) from Kufa to Basrah and he used to recite couplets on every stage of the journey.

3-Tabari (رح) has reported about the distinguished companions and tabi’in that they used to compose, listen and recite poetry.

4-Imam Bukhari رحمۃ اللہ عليہ has reported that Sayyidah ` A’ishah (رض) used to compose poetry.

5-Abu Ya` la has reported from Ibn ` Umar (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) has said, “Poetry is a composition”. If its subject matter is good and useful, it is good, and if its subject is bad or sinful, it is bad. (Fatahul Bari)

Tafsir al-Qurtubi has remarked that from among the ten jurists of Madinah, who are well known for their learning and graciousness, ‘Ubaidullah ibn ` Utbah ibn Masud (رض) was an eloquently articulate poet, and the poetry of Qadi Zubair ibn Bakkar was compiled in a book. Qurtubi has reproduced an observation of Abu ` Amr that no intelligent and knowledgeable person would take the poetry comprising of nice subjects as bad. It is also worth noting that among the noble companions who were the religious leaders, there is none who had either not composed the poetry himself or had not recited or listened to the composition of others with fondness.

Where poetry is condemned in certain narrations, it is with the purpose that one should not get engrossed so much in it that he neglects his worships and the Qur’an. Imam Bukhari (رح) has elaborated this subject in a separate chapter in which he has quoted from Sayyidna Abu Hurairah (رض) :

لأن يَمتَلِئ جَوفُ رَجُلِ قَيحاً يَرِيهِ خَيرُ اَن يَمتَلئ شِعراً

It is better to fill up one’s belly with pus than to fill it up with poetry’.

Imam Bukhari (رح) has explained that according to his understanding this statement portrays the situation when the poetry becomes dominant over remembrance of Allah Ta’ala, or in one’s involvement with the Qur’an or with acquiring knowledge. But if the poetry is kept under check, it is not bad. Similarly, there is consensus of Ummah that the poetry which is obscene or contains defaming subjects is unlawful and is not permitted. This ruling is not exclusive to poetry only, but applies to any writing – prose or poetry. (Qurtubi)

Sayyidna ‘Umar ibn Khattab رضي اللہ تعاليٰ عنہ had dismissed his governor, ‘Adiyy ibn Nadlah from his position because he used to compose obscene poetry. Sayyidna ` Umar ibn ` Abdul ‘Aziz (رح) had directed to exile ` Amr ibn Rabiah and ‘Abul Ahwas on the same charge, but when ` Amr ibn Rabi’ah repented on his deeds, his repentance was accepted. (Qurtubi).

Every art or learning, which makes one oblivious of Allah and Hereafter, is contemptible

Ibn Abi Jamrah has ruled that excessive involvement in poetry and all such learning or art which makes one oblivious of the remembrance of Allah Ta’ala and causes doubts in the mind about beliefs of Islam or helps in promoting spiritual ills, fall under the same ruling as is given for contemptible poetry.

The depravity of the followers is often an indicator of the depravity of the leader

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿٢٢٤﴾

As for the poets, they are followed by the straying people. – 26:224

The poets are blamed in this verse that their followers are misled. Here the question arises that if it is the followers who are misled, how could the poets be blamed for the acts which their followers adopt? It is because the wrong deeds adopted by the followers are normally the signs of misdeeds of the one who is followed. But Maulana Ashraf ` Ali Thanavi (رح) has clarified that this rule will apply when the one who is followed has a hand in the misdeeds of the followers. For instance if there is no check on telling lies and backbiting in the meetings of the leader, and because of that his followers, who sit in his company, also adopt this habit, then this sin committed by the followers will be regarded as a manifestation of the sin of the one who is followed. But if the misdeeds are different from the deeds of the leader, then he cannot be made responsible for the misdeeds of his followers. For example, if a person follows a scholar for his beliefs diligently and sincerely, but does not follow the scholar in his righteous deeds and morals, then the scholar cannot be blamed for the former’s lack of righteousness and morality. (Allah is pure and knows best).

[From Ma’ariful Quran English by Mufti Taqi Uthmani]