النص المفهرس

541
Surah Ash-Shu'ara' : 26 : 69 - 104
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.
Supplication for the absolution of disbelievers is not allowed
وَاغْفِرُ لِآَبِىَِّنَّ كَانَ مِنَ الضَّالِّينَ ﴿٨٦﴾
And forgive my father. Indeed he was among those who went
astray. (26:86)
This prayer of Sayyidna Ibrahim cal
seems to be against the
following verse:
مَا كَانَ لِلنَّبِيِّ وَالَّذِيْنَ امَنُوا أَنْ يَّسْتَغْفِرُوا لِلْمُشْرِكِيْنَ وَلَوْ كَانُوا أُولِىُ قُرُبِى مِنْ بَعْدِ
مَا تَبَيِّنَ لَهُمُ أَنَّهُمْ أَصُحِبُ الْجَحِيْمِ .
"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 &
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 إِبْرِهِيُمَ لِاَبِيْهِ إِلاَّ عَنُ مَّوْعِدَةٍ وَعَدَ هَآ إِيَّاهُ ◌ٌ فَلَمَّا تَبَيِّنَ لَهُ أَنَّهُ عَدُوٌّ لِلْهِ
تَبَرَّأَ مِنْهُ ﴿ إِنَّ إِبْرِهِيْمَ لَاَوَّاهٌ حَلِيُمْ.
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 & had supplicated
for the pardon of his father within his lifetime with the intent and desire

542
Surah Ash-Shu'ara' : 26 : 69 - 104
that Allah Ta'ala would give him Divine help to turn to faith, after which
the forgiveness was sure. Alternatively, Sayyidna Ibrahim Scel 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 Ma 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 لاَ يَنْفَعُ مَالٌ وَّلَا بَنُونَ ﴿٨٨﴾ إِلاَّ مَنْ آتَى اللّهَ بِقَلْبٍ سَلِيْمٍ ﴿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 "munqați" (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

543
Surah Ash-Shu'ara' : 26 : 69 - 104
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 os (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 40' 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 رحمهم الله تعالى with different expressions. Said ibn
al-Musayyab &w Ul >, says that the sound heart is only that of a
believer because the heart of a disbeliever is sick. The Holy Qur'an says,
.(2:10) In their heart there is a malady) فِى قُلُوُبِهِمْ مَرَضُ
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

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Surah Ash-Shu'ara' : 26 : 105 - 122
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 ◌ُ52:21) وَالْحَقْنَابِهِمْ ذُرِّيَّتَهُم) 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 Stal the wife of Lut Hall and the father of Sayyidna
Ibrahim الشيخة . The Qur'anic verses فَإِذَا نُفِخَ فِى الصُّوْرِ فَلاَ أَنْسَابَ بَيْنَهُم "Thereafter,
when the Sur (the trumpet) is blown, there are no ties of kinship between
them" (23:101) and ◌ِيَوْمَ يَفِرُّ الْمَرُءُ مِنْ آَخِيُهِ وَأُمِّهِ وَآَبِيُه (upon the day when a man shall
لاَيَجْزِئُ وَالدُ عَنُ وَّلَدِه flee from his brother, his mother, his father - 80:34) and
"nor will a son be standing for his father in any way" (31:33) all reflect this
(وَاللّه اعْلَمُ) .very theme
Verses 105 - 122
كَذَّبَتْ قَوْمُ نُوُحِ بِالْمُرْسَلِيْنَ ﴿١٢٥﴾ إِذْ قَالَ لَهُمْ آَخُوُهُمُ نُوُحْ آَلاَ
تَتَّقُونَ ﴿١٠٦﴾ إِنّى لَكُمْ رَسُوْلٌ آَمِيْنَ ﴿١٢٧﴾ فَاتَّقُوا اللهَ وَأَطِيْعُوْنِ
﴿٠٨ ١) وَمَآ أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ* إِنْ أَجْرِىَ إِلاَّ عَلَى رَبِّ الْغُلَمِيْنَ
61. 93
ج
فَاتَّقُوا اللَّهَ وَأَطِيُعُوُن ﴿١١٠﴾ قَالُوًّا أَنُؤُمِنُ لَكَ وَاتَّبَعَكَ
الْأَرْذَلُونَ ﴿١١١﴾ قَالَ وَمَا عِلْمِىُ بِمَا كَانُوا يَعْمَلُونَ ﴿١١٢﴾ إِنْ
حِسَابُهُمْ إِلاَّ عَلَى رَبِّى لَوْ تَشْعُرُونَ ﴿١١٣﴾ وَمَآ أَنَا بِطَارِدِ الْمُؤْمِنِيْنَ
﴿١٤﴾ إِنْ آَنَا إِلاَّ نَذِيْرٌ مُّبِيْنٌ ﴿١١٥﴾ قَالُوا لَئِنْ لَّمُ تَنْتَهِ يُوُحُ لَتَأُوْنَنَّ
مِنَ الْمَرُجُوُمِيْنَ ﴿١١٦﴾ قَالَ رَبٍّ إِنَّ قَوْمِىُ كَذَّبُوْنِ ﴿١١٧﴾ فَافْتَحُ

545
Surah Ash-Shu'ara' : 26 : 105 - 122
بَيْنِىُ وَبَيْنَهُمْ فَتُحًا وَّ نَجِّنِىُ وَمَنْ مَّعِىَ مِنَ الْمُؤُمِنِينَ ﴿١١٨)
فَانْجَيُنْهُ وَمَنُ مَّعَهُ فِى الْفُلُكِ الْمَشْحُوْنِ ﴿١١٩) ثُمَّ أَغْرَقْنَا بَعُدُ
الْبِقِيْنَ ﴿١٢٠﴾ إِنَّ فِىُ ذُلِكَ لَأَيَّةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿١٢١﴾
ع
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿١٢٢﴾
And the people of Nuh belied the messengers [105] when
their brother Nuh said to them, "Do you not fear Allah?
[106] I am an honest messenger for you. [107] So, fear
Allah and obey me. [108] And I do not claim from you
any reward for it. My reward is with none but with the
Lord of the worlds; [109] so, fear Allah and obey me."
[110] 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; [112] their account is with
none but with my Lord, if you have sense. [113] And I am
not to drive the believers away; [114] I am not but a
plain warner." [115] They said, "Should you not stop, O
Nuh, you will surely be among those stoned." [116] He
said, "My Lord, my people have belied me. [117] So judge
between me and them with an open verdict and save me
and all the believers who are with me." [118] 'So We
saved him and those with him in the Ark that was fully
occupied. [119] Then We drowned, after that, all the
remaining. [120] Surely in this there is a sign, and most
of them are not to believe. [121] And surely your Lord is
the Mighty, the Merciful. [122]
Commentary
وَمَآ أَسْئَلُكُمُ عَلَيْهِ مِنْ آَجٍْ
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 ◌ًلاَتَشْتَرُوا بِأَيْتِى ثَمَنًا قَلِيلا "And do not take a
paltry price for My signs" - 2:41.

546
Surah Ash-Shu'ara' : 26 : 123 - 140
Special note
Here the verse فَاتَّقُوا اللَّهَ وَاَطِيعُون (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.
Nobility of a person depends on deeds and moral qualities and not
on family or status
قَالُوًا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُوْنَ. قَالَ وَمَا عِلْمِىُ بِمَا كَانُوا يَعْمَلُونَ .
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 5 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 Seal 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. (Qurțubi).
Verses 123 - 140
كَذَّبَتْ عَادُ بِالْمُرُسَلِيْنَ ﴿١٢٢﴾ إِذْ قَالَ لَهُمُ اَخُوُهُمْ هُوُدٌ أَلاَ تَتَّقُونَ
﴿١٢٤﴾ إِنّى لَكُمْ رَسُوْلٌ أَمِينٌ ﴿١٢٥﴾ فَاتَّقُوا اللهَ وَأَطِيُعُوُنِ ﴿١٢٦﴾
وَمَآ أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِىَ إِلَّ عَلَى رَبِّ الْغَلَمِيْنَ ﴿١٢٧﴾
اتُّونَ بِكُلِّ رِيْعٍ أَيَّةً تَعْبَثُونَ ﴿١٢٨﴾ وَتَتَّخِذُوْنَ مَصَانِعَ لَعَلَّكُمْ
تَخْلُدُونَ ﴿١٢٩) وَإِذَا بَطَشْتُمُ بَطَشْتُمْ جَبَّارِيْنَ ﴿١٢٠﴾ فَاتَّقُوا اللهَ

547
Surah Ash-Shu'ara' : 26 : 123 - 140
وَأَطِيُعُونِ ﴿١٣١﴾ وَ اتَّقُوا الَّذِىَّ أَمَدَّكُمْ بِمَا تَعْلَّمُونَ ﴿١٣٢﴾ آَمَدَّكُمْ
بِأَنْعَامٍ وَّيَنِيْنَ ﴿١٢٣﴾ وَجَنْتٍ وَّعُيُونٍ ﴿١٣٤﴾ إِنِّىَّ أَخَافُ عَلَيْكُمُ
عَذَابَ يَوْمٍ عَظِيْمِ ﴿١٣٥﴾ قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظُتَ أَمْ لَمْ تَكُنُ مِّنَ
الْوَاعِظِينَ ﴿١٣٦﴾ إِنْ هذَا إِلاَّ خُلُقُ الْأَوَّلِيْنَ ﴿١٣٧﴾ وَمَا نَحْنُ
بِمُعَذَّبِيْنَ ﴿١٣٨﴾ فَكَذَّبُوْهُ فَاَهُلَكُنْهُمُ + إِنَّ فِىُ ذُلِكَ لَآيَةً * وَمَا كَانَ
أَكْثَرُهُمْ مُّؤْمِنِيْنَ ﴿١٣٩﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿١٤٠﴾
The (people of) 'Ad belied the messengers [123] when
their brother Hud said to them, "Do you not fear Allah?
[124] I am an honest messenger for you, [125] so fear
Allah and obey me. [126] And I do not claim from you
any reward for it. My reward is with none but with the
Lord of the worlds. [127] 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 for
ever, [129] and when you seize (someone) you seize as
tyrants? [130] So fear Allah and obey me. [131] And fear
the One who has supported you with what you know.
[132] He has supported you with cattle and sons, [133]
and with gardens and springs. [134] In fact I fear for you
the punishment of a great day." [135]
They said, "It is all equal for us, whether you give us
advice or you are not among those who give advice. [135]
This is nothing but the practice of the ancient, [137] and
we are not going to be punished." [138] Thus they belied
him, so We destroyed them. Surely, in this there is a
sign, and most of them are not to believe. [139] And
surely your Lord is the Mighty, the Merciful. [140]
Commentary
Explanation of some difficult words
آتَبْنُوْنَ بِكُلِّ رِيْعُ أَيَةٌ تَعْبَثُونَ. وَتَتَّخِذُوْنَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ .
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 for ever, (26:128-129)

548
Surah Ash-Shu'ara' : 26 : 141 - 159
Ibn Jarir رحمه الله تعالى has related from Mujahid رحمه الله تعالى that the
passage between two hills is called Ri (). But Sayyidna Ibn 'Abbas
and majority have taken the meaning of Ri' as a high place, and its
derivative is ri -un-na bat' (ريع النبات), which means growing and climbing
vegetation. Literal meaning of 'Ayah (47) is symbol or sign, but here it
means a high palace. ◌َتَعُبَثُون 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 (ٌمَصُنَع) .Sayyidna
Qatadah has taken maşani' (Las) for the water tank, whereas Hadrat
Mujahid رحمه الله تعالى take it to mean strong palace.
رحمه as if you are going to live for ever) Imam al-Bukhari) لَعَلَّكُمْ تَخْلُدُوُنَ
in (لَعَلَّ) has commented in Sahin al-Bukhari that the word la'alla اللّه تعالى
the verse is used as a word of simile, and that Sayyidna Ibn 'Abbas
has translated it as ◌َكَاَنْكُمْ تَخُلُدُون 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
on the authority of Sayyidna 'Anas 4ee
conveys exactly the same message:
All spendings are in Allah's way, except) النفقة كلها فى سبيل الله إلا البناء فلا خير فيه
construction, which has no merit). It means that the building which is
constructed in excess of requirement has no benefit or virtue. Another
أن كل بناء وبال على صاحبه إلاّ :narration of Sayyidna Anas @ also confirms this
,Every building is a tribulation for the builder' - مالا، إلاّ مالا، يعنى إِلّ مالا بدّ منه
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
Shari ah of the Holy Prophet
Verses 141 - 159
كَذَّبَتْ ثَمُوُدُ الْمُرْسَلِيْنَ ﴿١٤٢﴾ إِذْ قَالَ لَهُمْ آَخُوُهُمْ ضِلِحٌ أَلاَ تَتَّقُونَ
﴿١٤٢﴾ إِنّى لَكُمْ رَسُولٌ أَمِينٌ ﴿٢﴾﴾ فَاتَّقُوا اللَّهَ وَأَطِيُعُوْنِ ﴿١٤٤﴾

549
Surah Ash-Shu'ara' : 26 : 141 - 159
وَمَآ أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ " إِنْ أَجْرِىَ إِلَّ عَلَى رَبِّ الْغَلَمِيْنَ
﴿٥ ٤ ١﴾ أَتْتُرَكُوْنَ فِىُ مَا هُهُنَا أَمِنِينَ ﴿١٤٦﴾ فِىُ جَنَّتٍ وَّعُيُونٍ ﴿١٤٧﴾
لا
وَّذُرُوْعِ وَنَخْلٍ طَلْعُهَا هَضِيْمٌ ﴿١٤٨﴾ وَتَنْحِتُوُنَ مِنَ الْجِبَالِ بُيُوتًا
فُرِهِيْنَ ﴿١٤٩﴾ فَاتَّقُوا اللَّهَ وَأَطِيْعُوْنِ ﴿١٥٠﴾ وَلاَ تُطِيْعُوْآ آَمْرَ
لا
الْمُسْرِفِيْنَ ﴿١٥١) الَّذِيْنَ يُفْسِدُونَ فِى الْأَرْضِ وَلاَ يُصْلِحُوْنَ
﴿١٥٢﴾ قَالُوا إِنَّمَآ أَنْتَ مِنَ الْمُسَخَّرِيْنَ ﴿١٥٣﴾ مَآ أَنْتَ إِلاَّ بَشَرّ
مِثْلُنَامٍ فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنَ الصُّدِقِيْنَ ﴿١٥٤﴾ قَالَ هُذِهٍ نَاقَةٌ لَّهَا
شِرُبٌ وَّلَكُمْ شِرُبُ يَوْمٍ مَّعُلُوْمٍ ﴿١٥٥﴾ وَلاَ تَمَسُّوُهَا بِسُؤْءٍ
فَيَأْخُذَكُمُ عَذَابُ يَوْمٍ عَظِيٍُ ﴿١٥٦﴾ فَعَقَرُوُهَا فَأَصْبَحُوا تَدِمِيُنَ
﴿١٥٧﴾ فَآَخَذَهُمُ الْعَذَابُ ﴿ إِنَّ فِىُ ذُلِكَ لَأَيَةً ، وَمَا كَانَ أَكْثَرُهُمُ
مُؤْمِنِينَ ﴿١٥٨﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيْمُ ﴿١٥٩﴾
The (people of) Thamud belied the messengers [141]
when their brother Salih said to them, "Do you not fear
Allah? [142] I am an honest messenger for you. [143] So,
fear Allah and obey me. [144] And I do not claim from
you any reward for it. My reward is with none but with
the Lord of the worlds. [145] Will you be left secure in
whatever is here, [146] in gardens and springs, [147] and
in farms and date-palms, the spathes of which are
interwoven? [148] And you hew out houses from the
hills with pride. [149] So fear Allah and obey me, [150]
and do not obey the order of the transgressors [151]
make mischief on the land and who do not set things
right". [152]
They said, "You are merely one of those bewitched. [153]
You are nothing but a human like us. So, bring a sign if
you are one of the truthful." [154] He said, "This is a
she-camel - She has a share of water, and you have a
share of water on a specified day. [155] So do not touch
her with evil (intent), lest you should be seized by a
painful punishment." [156] But they killed her, then they

550
Surah Ash-Shu'ara' : 26 : 160 - 175
became remorseful and the punishment seized them.
Surely in this there is a sign, and most of them are not
to believe. [158] And surely, your Lord is the Mighty, the
Merciful. [159]
Commentary
ج
وَتَنْحِتُوْنَ مِنَ الْجِبَالِ بُيُوتًّا فُرِهِيْنَ ﴿١٤٩﴾
And you hew out houses from the hills with pride. [149]
According to Sayyidna Ibn 'Abbas 4 , the word you (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.
Verses 160 - 175
كَذَّبَتْ قَوْمُ لُوُطِ بِالْمُرْسَلِيْنَ ﴿١٦٢﴾ إِذْ قَالَ لَهُمْ آَخُوُهُمْ لُوُطْ آَلاَ
تَتَّقُونَ ﴿١٩١﴾ إِّى لَكُمْ رَسُوْلٌ آَمِينَ ﴿٢﴾ فَاتَّقُوا اللهَ وَاَطِيُعُونِ
﴿١٢٣﴾ وَمَآ أَسْئَلُكُمُ عَلَيْهِ مِنْ أَجْرٍ " إِنْ أَجْرِىَ إِلاَّ عَلَى رَبِّ
الْغَلَمِيْنَ ﴿١٩٤) أَتَأْتُوُنَ الذُّكْرَانَ مِنَ الْعَلَمِيْنَ ﴿١٦٥) وَتَذَرُوُنَ مَا
خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ أَزْوَاجِكُمْ + بَلُ أَنْتُمُ قَوْمٌ عُدُونَ ﴿١٦٦﴾ قَالُوا
لَئِنُ لَّمُ تَنْتَهِ يُلُوُطُ لَتَكُوْنَنَّ مِنَ الْمُخْرَجِيْنَ ﴿١٦٧﴾ قَالَ إِنِّى

551
Surah Ash-Shu'ara' : 26 : 160 - 175
لَعَمَلِكُمْ مِّنَ الْقَالِينَ ﴿١٦٨) رَبِّ نَجِّنِىُ وَأَهْلِىُ مِمَّا يَعُمَلُونَ ﴿١٦٩)
فَنَجَّيْنُهُ وَاَهْلَةَ أَجْمَعِيْنَ ﴿١٧٠) إِلاَّ عَجُوْزًا فِى الْغُبِرِيْنَ ﴿١٧١﴾ ثُمَّ
دَمَّرُنَا الْآخَرِيْنَ ﴿١١٢﴾ وَأَمْطَرْنَا عَلَيْهِمُ مَّطَرًّا ، فَسَآءَ مَطَرُ الْمُنْذَرِيْنَ
﴿١٧٣﴾ إِنَّ فِىُ ذُلِكَ لَآيَةً * وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ ﴿١٧٤) وَإِنَّ
رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿١٧٥﴾
The people of Lut belied the messengers [160] when their
brother Lut said to them, "Do you not fear Allah? [161] I
am an honest messenger for you. [162] So fear Allah and
obey me. [163] And I do not claim from you any reward
for it. My reward is with none but with the Lord of the
worlds. [164] Do you go to the males(for having sex) out
of the whole universe, [165] and leave what your Lord
has created for you, that is, your wives? in fact, you are
a people who cross (all) limits." [166]
They said, "If you do not stop O Lut, you shall be
included among the outcast." [167] He said "Certainly, I
am hateful to your act. [168] O my Lord, save me and my
family from what they do." [169] So We saved him and
his family, all of them [170] except an old woman among
those who remained behind. [171] Then We destroyed the
others, [172] and subjected them to a terrible rain. So
evil was the rain of those who were warned. [173]
Surely, in this there is a sign, but most of them are not
to believe. [174] And surely your Lord is the Mighty, the
Merciful. [175]
Commentary
Unnatural act is unlawful even with one's own wife
وَتَذَرُوُنَ مَا خَلَقَ لَكُمُ رَبُّكُمْ مِّنْ آَزْوَاجِكُمْ
And leave what your Lord has created for you, that is, your
wives? - 26:166
In the phrase ◌ْمِنُ أَزْوَاجِكُم the word ◌ُمِن (min) Min could be descriptive
(which is translated above as 'that is') 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

552
Surah Ash-Shu'ara' : 26 : 176 - 191
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
has cast curse on such a person. ~ Ju ssi (Rup
al-Ma'ani).
إِلاَّ عَجُوُزًا فِى الْغُبِرِيْنَ
Except an old woman among those who remained behind. -
26:171
The word 'old woman' is used for the wife of Sayyidna Lut Seel, who
was an infidel and was agreeable to the unnatural act of the people of Lut
El. If the wife of Lut
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.
وَاَمُطَرْنَا عَلَيْهِمُ مَّطَرًّاٌ فَسَآءَ مَطَرُ الْمُنْذَرِيْنَ
and subjected them to a terrible rain. So evil was the rain of
those who were warned. - 26:173
This verse has confirmed that if a man commits sodomy, he may be
punished with throwing a wall on him or by throwing him down from a
high place, as suggested by Hanafi scholars, because the people of Lut
were destroyed in a similar manner. Their township was lifted and
thrown on the ground. (Shami Kitab Al-Hudud)
Verses 176 - 191
كَذَّبَ أَصْحِبُ لُفَيْكَةِ الْمُرُسَلِيْنَ ﴿١٧٢﴾ إِذْ قَالَ لَهُم شُعَيْبٌ أَلاَ
تَتَّقُونَ ﴿١٧﴾ إِنِّى لَكُمْ رَسُوْلٌ آمِينَ ﴿١٧٨﴾ فَاتَّقُوا اللهَ وَأَطِيْعُوْنِ

553
Surah Ash-Shu'ara' : 26 : 176 - 191
﴿١٧٩) وَمَآ أَسْئَلُكُمُ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِىَ إِلاَّ عَلَى رَبِّ الْعَلَمِيْنَ
﴿١٨٠) أَوْفُوا الْكَيْلَ وَلاَ تَكُوْنُوا مِنَ الْمُخْسِرِيُنَ ﴿١٨١﴾ وَزِنُوْا
بِالْقِسْطَاسِ الْمُسْتَقِيْمِ ﴿١٨٢﴾ وَلاَ تَبْخَسُوا النَّاسَ أَشْيَاءَ هُمْ وَلاَ
تَعْثَوْا فِى الْأَرْضِ مُفْسِدِيْنَ ﴿١٨٣) وَاتَّقُوا الَّذِىُ خَلَقَكُمْ وَالْجِلَّةَ
الْأَوَّلِيْنَ ﴿١٨٤﴾ قَالُوا إِنَّمَآ أَنْتَ مِنَ الْمُسَخَّرِيْنَ ﴿١٨٥) وَمَآ أَنْتَ إِلاَّ
بَشَرْ مِثْلُنَا وَإِنْ تَظُنُّكَ لَمِنَ الْكَذِبِينَ ﴿١٨٦﴾ فَأَسْقِطُ عَلَيْنَا ◌ِسَفًا
مِّنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصُّدِ قِيْنَ ﴿١٨٧﴾ قَالَ رَبِّىَّ أَعْلَمُ بِمَا
تَعُمَلُونَ ﴿١٨٨﴾ فَكَذَّبُوُهُ فَخَذَ هُمُ عَذَابُ يَوُعِ الظُّلَّةِ * إِنَّه، كَانَ
عَذَابَ يَوْمٍ عَظِيمٍ ﴿١٨٩) إِنَّ فِى ذَلِكَ لَآيَةٌ * وَمَا كَانَ أَكْثَرُهُمْ
مُؤْمِنِينَ ﴿١٩٠﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيْزُ الرَّحِيمُ ﴿١٩١﴾
The people of Aykah belied the messengers [176] when
Shu aib said to them, "Do you not fear Allah? [177] I am
an honest messenger for you. [178] So fear Allah and
obey me. [179] And I do not claim from you any reward
for it; my reward is with none but with the Lord of the
worlds. [180] Give full measure and do not be among
those who bring loss to others. [181] And weigh with an
even balance. [182] And do not make people short of
their things and do not spread disorder in the land as
mischief makers. [183] And be fearful of the One who
created you and the former generations." [184]
They said, "You are but one of the bewitched men. [185]
And you are no more than a human like us, and in fact
we consider you to be one of the liars. [186] So cause a
piece from the sky to fall down upon us, if you are one
of the truthful." [187] He said, "My Lord knows best what
you do." [188] Thus they belied him, so they were seized
by the torment of the Day of Canopy. Indeed it was the
punishment of a terrible day. [189] Surely in this there
is a sign, but most of them are not to believe. [190] Antd
surely your Lord is the Mighty, the Merciful. [191]

554
Surah Ash-Shu'ara' : 26 : 176 - 191
Commentary
وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيْمِ
And weigh with an even balance. - 26:182
Some scholars have held the word Quistas as a Roman word, which
means justice, while others have taken it as an Arabic word, derived from
Qist, which is also used for justice. It means to make use of the scale and
other measuring tools in a straight and correct manner, where there is no
possibility of weighing less.
وَلاَ تَبْخَسُوا النَّاسَ أَشْيَاءَ هُمْ
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 ws dl das, has reported a narration in his Muwatta' that
Sayyidna 'Umar 4
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 4
said, EM 'You have reduced in
measuring'. As prayer is not something to be measured, hence after
quoting this hadith Imam Malik ¿ Ul , 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
Sūrah "At-tatfif 84".
فَأَخَذَهُمُ عَذَابُ يَوْمِ الظُّلَّةِ
so they were seized by the torment of the Day of Canopy. -
26:189
Tiền cử che (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

555
Surah Ash-Shu'ara' : 26 : 192 - 227
instead of water. Thus the whole nation was burnt to ashes. (Ruh al-Ma'ani)
Verses 192 - 227
وَإِنَّهُ، لَتَنْزِيْلُ رَبِّ الْغَلَمِيْنَ ﴿١٩٢﴾ نَزَلَ بِهِ الرُّوحُ الْآَمِيْنُ ﴿١٩٣﴾
عَلَى قَلْبِكَ لِتَكُوُنَ مِنَ الْمُنْذِرِيُنَ ﴿١١٤) بِلِسَانِ عَرَبِيّ مُبِيْنٍ ﴿١٩٥﴾
وَ إِنَّهُ لَفِىُ زُبُرِ الَّوَّلِيْنَ ﴿١٩٦) أَوَلَمْ يَكُنُ لَّهُمْ آيَةً أَنْ يَّعْلَمَهُ، عُلَمُا
بَنِىَّ إِسْرَآءِيُلَ ﴿١٩٧﴾ وَلَوْ نَزَّلْنُهُ عَلَى بَعْضِ الْأَعْجَمِيْنَ ﴿١٢٨﴾ فَقَرَآه"
عَلَيْهِمُ مَّا كَانُوا بِهِ مُؤْمِنِينَ ﴿١٩٩﴾ كَذلِكَ سَلَكُنْهُ فِىْ قُلُوُبٍ
الْمُجْرِمِيْنَ ﴿٢ٌ﴾ لاَيُؤْمِنُوْنَ بِهِ حَتَّى يَرَوُا الْعَذَابَ الْآَلِيُمَ ﴿٢٢١﴾
فَيَأْتِيَّهُمُ بَغْتَةً وَّهُمُ لاَيَشْعُرُونَ ﴿٢٠٢﴾ فَيَقُوُلُوا هَلْ نَحْنُ مُنْظَرُوْنَ
لا
اَفَبِعَذَابِنَا يَسْتَعُجِلُونَ ﴿٢٠٤﴾ أَفَرَءَيْتَ إِنْ مَّتَّعْنَهُمُ سِنِيْنَ
﴿٢٠٣٪
﴿٢٠٥ٌ﴾ ثُمَّ جَآءَ هُمُ مَّا كَانُوا يُؤْعَدُونَ ﴿٢٢٦﴾ مَآ أَغْنَى عَنْهُمُ مَّا
كَانُوا يُمَتَّعُونَ ﴿٢٠٧﴾ وَمَآ أَهْلَكْنَا مِنْ قَرْيَةٍ إِلاَّ لَهَا مُنْذِرُونَ ﴿٢٨)
ذِكْرِى قَدْ وَمَا كُنَّا ظُلِمِينَ ﴿٢٠٩﴾ وَمَا تَنَزَّلَتُ بِهِ الشَّيْطِيْنُ ﴿٢١٠﴾
وَمَا يَنْبَغِىُ لَهُمْ وَمَا يَسْتَطِيْعُوْنَ ﴿٢١١﴾ إِنَّهُمُ عَنِ السَّمْعِ لَمَعْزُوْلُوْنَ
﴿٢°ٌ﴾ فَلاَ تَدْعُ مَعَ اللّهِ إِلَهًا آخَرَفَتَكُوْنَ مِنَ الْمُعَذَّبِيْنَ ﴿٢١٣﴾
وَأَنْذِرُ عَشِيْرَتَكَ الْأَقْرَبِيْنَ ﴿٢١٤﴾ وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ
مِنَ الْمُؤْمِنِينَ ﴿٢٢٥﴾ فَإِنْ عَصَوْكَ فَقُلُ إِنِّى بَرِىٌّ مِّمَّا تَعْمَلُوْنَ
﴿أَ﴾ وَتَوَّلْ عَلَى الْعَزِيْزِ الرَّحِيْمِ ﴿٢٠١٧) الَّذِىُ يَرْكَ حِيْنَ تَقُومُ
﴿٢٨﴾ وَ تَقَلُّبَكَ فِى السُّجِدِيْنَ ﴿٢١٩﴾ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيْمُ
﴿ ٢٢٠﴾ هَلْ أُنَبِّئُكُمُ عَلى مَنْ تَنَزَّلُ الشَّيْطِيْنُ ﴿٢١﴾ تَنَزَّلُ عَلَى كُلِّ
أَقَّاكٍ آئِيمٍ ﴿٢﴾ يُلْقُونَ السَّمُعَ وَاَكْثَرُهُمْ كُذِبُونَ ﴿٣°٢﴾ وَالشُّعَرَاءُ

556
Surah Ash-Shu'ara' : 26 : 192 - 227
يَتَّبِعُهُمُ الْغَاوَنَ ﴿٢٢٤﴾ آلَمُ تَرَ أَنَّهُمُ فِىُ كُلِّ وَادٍ يَّهِيُمُونَ ﴿٢٥﴾
وَأَنَّهُمْ يَقُولُونَ مَا لاَ يَفْعَلُونَ ﴿٢٢٦﴾ إِلاَّ الَّذِيْنَ أمَنُوا وَعَمِلُوا
الصُّلِحْتِ وَذَكَرُوا اللهَ كَثِيْرًا وَّانْتَصَرُوْا مِنْ" بَعْدِ مَا ظُلِمُوْا ء
وَسَيَعْلَمُ الَّذِيْنَ ظَلَهُوَا أَّ مُنْقَلَبٍ يَّنْقَلِبُونَ ﴿٢٢٧﴾
And this (Qur'an) is the revelation of the Lord of the
worlds. [192] 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]
Is it not a proof for them that the knowledgeable of the
children of Isra'il recognize him (the prophet)? [197] And
(even) if We had revealed it to a non-Arab, [198] and he
would have recited it to them, they were not to believe
in it. [199] Thus We have made it enter into the hearts of
the sinners. [200] They will not believe in it until they
will see the painful punishment [201] and it will come to
them suddenly while they will not be anticipating (it),
[202] and they will say, "Is it (possible) that we are given
some respite?" [203] Are they asking then that Our
punishment should come soon? [204] So tell me, If We
give them enjoyment for years, [205] then comes to them
what they are warned of, [206] what help can be
provided to them by the things they were given to
enjoy? [207] And We did not destroy any town unless it
has had warners [208] to give advice, and We have never
been unjust. [209]
And this (Qur'an) is not brought down by the satans.
[210] It neither fits them, nor are they able to (do this).
[211] In fact they are kept far from hearing (it at the
time of revelation). [212] So do not invoke any other god
along with Allah, or you will be among those who are to
be punished. [213] And warn the nearest people of your
clan, [214] and be kind with humbleness to the believers
who followed you. [215] So if they disobey you, then say,
"I disown what you do," [216] and place your trust in the
Mighty, the Merciful, [217] Who sees you when you stand

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Surah Ash-Shu'ara' : 26 : 192 - 227
[218] (in prayer) and (sees) your movement among those
who prostrate. [219] Surely, He is the All-Hearing, the
All-Knowing. [220]
Shall I tell you on whom the satans descend? [22]] They
descend on every sinful liar. They give ear to hear
(secretly) and most of them tell lies. 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 do, 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. [227]
Commentary
Qur'an is the name of the collection of its words and meanings
نَزَلَ بِهِ الرُّوْحُ الْآَمِيْنُ ﴿١٩٣) عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِيْنَ ﴿١٩٤﴾ بِلِسَانٍ عَرَبِيّ
مُبِيْنٍ ﴿١٩٥) وَإِنَّهُ لَفِىُ زُيُرِ الْأَوَّلِيْنَ ﴿١٩٦﴾
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 بِلِسَان عَرَبِيّ مُّبِين (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 ◌َإِنَّهُ لَفِىُ زُبُرِ الأَوَّلِين (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.

558
Surah Ash-Shu'ara' : 26 : 192 - 227
Sayyidnā Maquil ibn Yasar
e has reported a Hadith in Mustadrak
of Hakim that the Holy Prophet
has said that Surah Al-Baqarah was
given to him from 'adh-dhikr al-'awwal', and Surah Țaha, Țawasin
all) حواميم and Hawamim (طس all Surahs starting from Tasin) طواسين
Surahs beginning with Hamim) were given from the tablets of Sayyidna
Musa Acel, while Surah Al-Fatihah was given to him from under the
'Arsh y (the great Throne). Țabarani, Hakim, Baihaqi etc. have
reported on the authority of Sayyidna Abdullah ibn Mas'ud 4
that
Surah Al-Mulk is present in Torah as well. (Al-Hadith). The Surah
that (87:18,19) إِنَّ هذَا لَفِي الصُّحُفِ الْأُوْلِى صُحُفٍ إِبْرَاهِيمَ وَمُوُسى ,has itself said رَبِّكَ الْأَعلى
is these subjects have also appeared in the books of Sayyidna Ibrahim
.عليهم السلام and Sayyidna Musa
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
lean 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
الحمد لله العزيز الرّحيم الذى له، ملک السّموت وهو ربّ العلمين خالق كل شئ وهو passage like
olaJI, 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
Salah, 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

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Surah Ash-Shu'ara' : 26 : 192 - 227
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
تحذير الاخوان عن) permitted. This subject is dealt with in detail in my treatise
.(تغيير رسم القرآن
أَفَرَءَيْتَ إِنُ مَّتَّعْنَهُمُ سِنِيْنَ ﴿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 رحمه الله تعالى has related
that Sayyidna Umar ibn 'Abdul Aziz رحمه اللّه تعالى used to recite this verse
every morning by holding his beard and addressing his Self:
وليلك نوم والرّدى لك لازم،
نهارك يا مغرور سهو وغفلة
ولا انت فى النّامِ ناجٍ وسالم،
فلا انت فى الايقاظ يقظان حازم
كذلك فى الدّنيا تعيش البهائم
وتسعى الى ما سوف تكره غبّه
'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'.
لا
وَأَنْذِرُ عَشِيْرَتَكَ الْأَقْرَبِيْنَ ﴿٢١٤﴾
And warn the nearest people of your clan, -26:214.
'Ashirah os means clan and by limiting it with 'agrabin (the nearest
people) it is used for close relatives. It is worth noting here that the
mission of the Holy Prophet
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

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Surah Ash-Shu'ara' : 26 : 192 - 227
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 (
that is 'Save yourself and your family members from (66:6) أَنْفُسَكُمْ وَاَهْلِيُكُمْ نَارًا
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 every day
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
, 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
Sayyidnā
Hamzah 4
lé, converted to Islam it provided great strength to the mission.
وَالشُّعَرَآءُ يَتَّبِعُهُمُ الْغَاوَّنَ ﴿٢٢٤﴾
As for the poets, they are followed by the straying people. -
26:224.
(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 'Shi'r' in original Arabic to have a particular rhythm or