قَالُوا وَهُمْ فِيهَا يَخْتَصِمُونَ (الشعراء: 96).
تَاللَّهِ إِنْ كُنَّا لَفِي ضَلاَلٍ مُبِينٍ (الشعراء: 97).
إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ (الشعراء: 98).
وَمَا أَضَلَّنَا إِلاَّ الْمُجْرِمُونَ (الشعراء: 90).
فَمَا لَنَا مِنْ شَافِعِينَ (الشعراء: 100).
وَلاَ صَدِيقٍ حَمِيمٍ (الشعراء: 101).
فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنْ الْمُؤْمِنِينَ (الشعراء: 102).
إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ (الشعراء: 103).
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (الشعراء: 104).
كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (الشعراء: 105).
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلاَ تَتَّقُونَ (الشعراء: 106).
إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (الشعراء: 107).
فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (الشعراء: 108).
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِي إِلاَّ عَلَى رَبِّ الْعَالَمِينَ (الشعراء: 109).
فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (الشعراء: 110).
قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الأَرْذَلُونَ (الشعراء: 111).
قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ (الشعراء: 112).
إِنْ حِسَابُهُمْ إِلاَّ عَلَى رَبِّي لَوْ تَشْعُرُونَ (الشعراء: 113).
وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ (الشعراء: 114).
إِنْ أَنَا إِلاَّ نَذِيرٌ مُبِينٌ (الشعراء: 115).
قَالُوا لَئِنْ لَمْ تَنْتَهِ يَانُوحُ لَتَكُونَنَّ مِنْ الْمَرْجُومِينَ (الشعراء: 116).
قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ (الشعراء: 117).
فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِي مِنْ الْمُؤْمِنِينَ (الشعراء: 118).
فَأَنجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ (الشعراء: 119).
ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ (الشعراء: 120).
إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ (الشعراء: 121).
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (الشعراء: 122).
كَذَّبَتْ عَادٌ الْمُرْسَلِينَ (الشعراء: 123).
إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلاَ تَتَّقُونَ (الشعراء: 124).
إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (الشعراء: 125).
فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (الشعراء: 126).
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِي إِلاَّ عَلَى رَبِّ الْعَالَمِينَ (الشعراء: 127).
أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ (الشعراء: 128).
وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ (الشعراء: 129).
وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ (الشعراء: 130).
SURAH AL SHUARA AYAH NO 96 TO 130
(26:96) There they will quarrel with one another and the erring ones will say (to their deities):
(26:97) “By Allah, we were surely in clear error
(26:98) when we assigned to you a position equal to that of the Lord of the Universe.
(26:99) It is none but those steeped in guilt who led us into this error, “69
69. This is how the followers will treat their religious leaders and guides, whom they served and revered like deities in the world, whose words and patterns of behavior they took as authoritative and before whom they presented all sorts of offerings in the world. In the Hereafter when the people will find that their guides had misled them and caused their ruin as well as their own, they will hold them responsible for it and will curse them. The Quran has presented this horrible scene of the Hereafter in several places so as to admonish the
blind followers to see and judge carefully whether their guides in this world were leading them on the right path or not. For instance: As each generation will be entering Hell, it will curse its preceding generation till all generations shall be gathered together there; then each succeeding generation will say regarding the preceding one: O Lord, these were the people who led us astray; therefore give them a double chastisement of the Fire. Allah will reply:
There is a double chastisement for everyone but you know it is not. (Surah Al-Aaraf, Ayat 38).
And the disbelievers will say: Our Lord, bring those jinns and men before us, who led us astray so that we may trample them under our feet and put them to extreme disgrace.
(Surah Ha Mim Sajdah, Ayat 29). And they will say: Our Lord, we obeyed our chiefs and our great men and they misled us from the right path; our Lord, give them a double chastisement and curse them with a severe curse. (Surah Al-Ahzab, Ayat 67-68).
(26:100) and now we have none to intercede on our behalf,70
70. That is, those whom we regarded as our intercessors in the world and who, we believed, would take us safely into Paradise, are utterly helpless today and of no avail to us.
(26:101) nor do we have a truly sincere friend.71
71. That is, we have no sympathizer either who could feel for us and console us. The Quran says that in the Hereafter only the believers will continue to be friends; as for the disbelievers, they will turn into enemies of one another even though they had been sworn friends in the world. Each will hold the other as responsible for the doom and try to get him the maximum punishment. Friends on that Day will become enemies of one another except the righteous (who will continue to be friends). (Surah Az-Zukhruf, Ayat 67).
(26:102) If only we could return we would be among the believers.”72
72. The Quran has given an answer to this kind of longing and desire as well: Even if they be sent back to earthly life, they would do all that they had been forbidden to do. (Surah Al-Anaam, Ayat 28). As for the reasons why they will not be allowed to return to the world, please see (E.Ns 90-92 of Surah Al-Mominoon) above.
(26:103) Surely there is a Sign in this,73 but most of them would not believe it.
73. There are two aspects of the sign in the story of Prophet Abraham (peace be upon him).
(1) On the one hand, the mushriks of Arabia, especially the Quraish, claimed that they were the followers of Prophet Abraham (peace be upon him) and were proud of being his descendants, but on the other hand, they were involved in shirk against which Prophet Abraham (peace be upon him) had been engaged in a relentless struggle throughout his life.
Then these people were opposing and treating the Prophet (peace be upon him) who was inviting them towards the religion brought by Prophet Abraham (peace be upon him). They have been reminded that Abraham (peace be upon him) was an enemy of shirk and an upholder of Tauhid which they themselves admitted, and yet they persisted in their obduracy to follow the creed of shirk. (2) The people of Abraham (peace be upon him) were eliminated from the world. If any of them survived, it was the children of Prophet Abraham (peace be upon him) and his sons, Ishmael and Isaac (peace be upon them). Though the
Quran does not mention the torment that descended on Abraham’s people after he had left them, it has included them among the tormented tribes: Has not the story reached them of those who had gone before them: the people of Noah, the tribes of Aad and Thamud, the people of Abraham, and the inhabitants of Midian and of the overturned cities? (Surah At- Taubah, Ayat 70).
(26:104) Verily Your Lord is Immensely Mighty, Ever Compassionate.
(26:105) The people of Noah 74 gave the lie to the Messengers.75
74. For comparison, see (Surah Al-Aaraf, Ayats 59-64); (Surah Younus, Ayats 71-73); (Surah Houd, Ayats 25-48); (Surah Bani Israil, Ayat 3); (Surah Al-Anbiya, Ayats 76-77); (Surah Al- Mominoon, Ayats 23-30); and (Surah Al-Furgan, Ayat 37). For the details of the story of
Prophet Noah, see (Surah Al-Ankabut, Ayat 15); (Surah As-Saffat, Ayats 75-82); (Surah Al-Qamar, Ayats 9-15) and Surah Nooh itself.
75. Though they had rejected only one Messenger, it amounted to rejecting all the messengers because all of them had brought one and the same message from Allah. This is an important fact that the Quran has been mentioned over and over again in different ways.
Thus, even those people who rejected just one Prophet have been regarded as unbelievers though they believed in all other Prophets, for the simple reason that the believer in the truth of one Messenger cannot deny the same truth in other cases unless he does so on
account of racial prejudice, imitation of elders, etc.
(26:106) Recall when their brother Noah said to them: “Do you have no fear?76
76. The initial address of Prophet Noah (peace be upon him) to his people, as mentioned at other places in the Quran, was as follows: O my people, worship Allah alone, you have no deity other than Him. Are you not afraid (of Him)? (Surah Al-Mominoon, Ayat 23); and Worship Allah and fear Him and obey me. (Surah Nooh, Ayat 3). That is, are you not afraid of the consequences of adopting an attitude of rebellion against Allah and worshiping others than Him?
(26:107) I am a trustworthy Messenger to you;
77. It has two meanings. (1) I present before you nothing but what Allah reveals to me. (2) I am a Messenger whom you have already known to be a trustworthy and honest and righteous man. When I have been honest and true in my dealings with you, how can I be
dishonest and untrustworthy in conveying the message of God? Therefore, you should rest assured that whatever I am presenting is the truth.
(26:108) so fear Allah and obey me.78
78. That is, when I am a truthful and trustworthy Messenger, you are duty-bound to obey me alone as against all other patrons, and carry out my commands and instructions, because I represent the will of God. Obedience to me is in fact obedience to God and disobedience to me is disobedience to Him. In other words, the people are not only required to accept a Messenger as a true Messenger sent by Allah, but it inevitably implies that they have to obey him and follow his Law against all other laws. To reject a Prophet, or to disobey him after accepting him as a Prophet, is tantamount to rebellion against God, which inevitably leads to His wrath. The words “fear Allah” are, therefore, a warning that every hearer should clearly understand the consequences of rejecting the message of a Messenger or of
disobeying his commands.
(26:109) I seek of you no reward for this: my reward is with none except the Lord of the Universe.79
79. This is the second of the two arguments of Prophet Noah (peace be upon him) about the truth of his message, the first being that they had known him as a trustworthy man during his earlier life, which he had lived among them. This second argument implies this: I do not
have any selfish motive or personal interest in conveying the message which I am propagating day and night in spite of all sorts of opposition and antagonism from you. At least you should understand this that 1 am sincere in my invitation, and am presenting honestly only that which I believe to be the truth and in following which I see the true
success and well-being of humanity at large. I have no personal motive in this that I should fabricate falsehood to fool the people.
These two arguments are among the most important arguments that the Quran has advanced repeatedly as proofs of the truthfulness of the Prophets, and which it presents as a criterion for judging Prophethood. A man who before Prophethood has lived a life in a society and has always been found to be honest, truthful, and righteous, cannot be doubted even by a prejudiced person that he would suddenly start fabricating falsehood in the name of Allah and making people believe that he has been appointed a Prophet by Him, whereas he has not been. More important than that, such a lie cannot be fabricated with good intentions unless somebody has a selfish motive attached to this kind of fraud. And even when a person indulges in this sort of fraud, he cannot hide it completely from the people.
The foul means and devices adopted by him to promote his business become known and all the various selfish interests and gains become all too apparent. Contrary to this, the personal life of a Prophet is full of moral excellencies. It has no trace of the employment of foul means
and devices. Not to speak of any personal interest, he expends whatever he has for the cause of a mission which to all appearances is fruitless. No person who possesses any common sense and also has a sense of justice can ever imagine that a sensible man who was leading a perfectly peaceful life, would come out all of a sudden with a false claim when such a false claim does not do him any good, but on the contrary, demands all his money, time and energy and earns him nothing in return but the antagonism and hostility of the whole world.
The sacrifice of personal interests is the foremost proof of a man’s sincerity; therefore, doubting the intentions and sincerity of a person who has been sacrificing his personal interests for years and years can only be the pastime of the one who himself is selfish and insincere. See (E.N. 70 of Surah Al-Mominoon).
(26:110) So fear Allah and obey me.”80
80. Repetition of this sentence is not without reason. In the first case (verse 108), it implied this: You should fear Allah if you treat as false a true and trustworthy Messenger from Him, whom you yourselves have been regarded as a true and trustworthy man in the past. Here
it means: You should fear Allah if you doubt the intention of a person who is working sincerely only for the reformation of the people without any personal interest. This thing has been stressed because the chiefs of Prophet Noah’s (peace be upon him) people, in order to find fault with his message of truth, accused him of struggling merely for his personal superiority: He merely intends to obtain superiority over you. (Surah Al-Mominoon, Ayat 24),
(26:111) They answered: “Shall we accept you even though it is the meanest of people who follow you?”81
81. This answer to Prophet Noah’s (peace be upon him) message of truth was given by the chiefs, elders and nobles of his people as mentioned in (Surah Houd, Ayat 27). In answer to this, those chiefs of his people, who had rejected his message: said, We see that you are no
more than a mere man like ourselves, and we also see that only the meanest from among us have become your followers without due consideration, and we find nothing in you that might give you superiority over us. This shows that those who believed in Prophet Noah (peace be upon him) were mostly the poor people, and ordinary workmen, or some youth who enjoyed no position in society. As for the influential and rich people, they had become his bitter opponents and were trying by every trick and allurement to keep the common
man behind them. One of the arguments they advanced against Prophet Noah (peace be upon him) was this: Had there been some weight and substance in Noah’s message, the rich people, scholars, religious divines, nobles, and wise people of the community should have accepted it, but none of them has believed in him; the only people to follow him are the foolish people belonging to the lowest stratum of society, who have no common sense. Now how can noble and high ranking people like us join the company of the common people?
Precisely the same thing was being said by the unbelieving Quraish about the Prophet (peace be upon him) and his followers. Abu Sufyan in reply to the questions asked by Heraclius had said: Muhammad (peace be upon him) has been followed by the poor and weak of our people. What they seemed to be thinking was that truth was that which was considered as truth by the chiefs and elders of the community, for only they had the necessary common sense and power of judgment. As for the common people, there being common was proof that they lacked sense and judgment. As such, if a thing was accepted by them but rejected by the chiefs, it meant that the thing itself was without worth and value.
The disbelievers of Makkah even went further. They argued that a Prophet could not be a common man. If God had to appoint a Prophet, He would have appointed a great chief to be a Prophet. They say: why has not the Quran been sent down to a prominent man of our two cities (Makkah and Taif)? (Surah Az-Zukhruf, Ayat 31).
(26:112) Noah said: “What knowledge do I have to ace their deeds?
(26:113) It is only for my Lord to take account of them. Would that you made use of your understanding82
82. This is the first answer to their objection, which was based on the assumption that the poor people belonging to the working classes and lower social strata who performed humble duties, did not possess any mental maturity and were without intelligence and common sense. Therefore, their belief was without any rational basis, and so unreliable, and their deeds were of no value at all. To this Prophet Noah (peace be upon him) replies: I have no means of judging the motives and assessing the worth of the deeds of the people who accept my message and act accordingly. This is not my concern but the responsibility of God.
(26:114) It is not for me to repel those who choose to believe.
(26:115) I am none but a plain warner.”83
83. This is the second answer to their objection, which implied that since those who were gathering around Noah (peace be upon him) as believers, belonged to the lowest social strata, none of the nobles would like to join them, as if to say: O Noah, should we believe in
you in order to be counted among the low-ranking people like the slaves and servants and workmen? To this Prophet Noah (peace be upon him) answers: How can I adopt this irrational attitude that I should attend earnestly to those who do not like to listen to me, but
drive away those who have believed and followed me? I am simply, a warner, who has declared openly that the way you are following is wrong and will lead you to ruin, and the way that I am inviting to is the way of salvation far all. Now it is up to you whether you heed my warning and adopt the right path, or go on following blindly the way to your ruin.
It does not behoove me that I should start inquiring into the castes and ancestry and trades of the people who have heeded my warning and adopted the right path. They might be mean in your sight, but I cannot drive them away and wait to see when the nobles will give
up the path of destruction and adopt the way of salvation and success instead.
Precisely the same thing was going on between the Holy Prophet and the disbelievers of Makkah when these verses were revealed, and one can fully understand why the dialogue between Prophet Noah (peace be upon him) and the chiefs of his people, has been related here. The chiefs of the disbelievers of Makkah thought exactly the same way. They said how they could sit side by side with the slaves like Bilal, Ammar and Suhaib, and other men of the working class as if to say: Unless these poor people are turned out, there can be no
possibility that the nobles may consider becoming believers; it is impossible that the master and the slave should stand shoulder to shoulder with each other. In answer to this the Prophet (peace be upon him) was commanded by Allah to tell the vain and arrogant disbelievers plainly that the poor believers could not be driven out of Islam just for their sake: O Muhammad, you attend earnestly to him who has shown indifference (to your message), whereas you have no responsibility if he does not reform himself; and the one who comes to you earnestly, fearing Allah, to him you pay no attention. Nay, this indeed is an admonition, so let him, who wills, accept it. (Surah Abasa, Ayats 5-12).
And do not drive away those who invoke their Lord morning and evening and are engaged in seeking His favor. You are not in any way accountable for them, nor are they in any way accountable for you: so, if you should drive them away, you shall be counted among the
unjust. As a matter of fact, in this way We have made some of them a means of test for others, so that, seeing them, they should say: Are these the people from among us upon whom Allah has showered His blessings? Yes, does Allah not know His grateful servants
better than they? (Surah Al-Anaam, Ayats 52-53).
(26:116) They said: “O Noah! If you do not desist, you will certainly become one of the accursed. “84
84. The words in the text may have two meanings. (1) You will be stoned to death. (2) You will be showered with abuses from all sides, and cursed and reviled wherever you go.
(26:117) He said: “My Lord! My people have branded me a liar.85
85. That is, they have rejected me completely and absolutely and now there is no hope of their becoming believers. Here nobody should have the misunderstanding that just after this conversation between Prophet Noah (peace be upon him) and the chiefs of his people, and
the rejection of his message by them, the Prophet submitted a report to Allah that his people had rejected him and now He should settle the accounts between them. The Quran has mentioned in different places the details of the long struggle that went on for centuries between Prophet Noah (peace be upon him) and his people, who persisted in unbelief.
According to (verse 14 of Surah Al-Ankabut), the struggle continued for 950 years: He (Noah) remained among them for a thousand years save fifty years. Prophet Noah during this long period studied their collective behavior, generation after generation, and came to the conclusion that they had no inclination to accept the truth, and formed the opinion that in their future generations also there was no hope of anybody becoming a believer and adopting the righteous attitude: My Lord, if You should leave them, they will lead Your servants astray, and they will bear as children none but sinners and disbelievers. (Surah Nooh, Ayat 27). Allah Himself confirmed this opinion of Noah, saying: No more of your people will believe in you now than those who have already believed. So do not grieve at their misdeeds. (Sura Houd, Ayat 36).
(26:118) So pass a clear judgment between me and them and rescue me and the believers with me.”86
86. You should not only give Your judgment as to who is in the right and who is in the wrong, but deliver Your Judgment in such a manner that the followers of the truth are saved and the followers of falsehood are completely annihilated from the earth.
(26:119) Thereafter We rescued him and those who were with him in the laden Ark 87
87. Laden ship: because the ship became loaded with the believers and the pairs of animals from every species. For further details, see Surah Houd, Ayat 40.
(26:120) and drowned the rest.
(26:121) Surely there is a Sign in this, but most of them would not believe it.
(26:122) Verily Your Lord is Immensely Mighty, Ever Compassionate.
(26:123) The Ad gave the lie to the Messengers.88
88. For comparison, see (Surah Al-Aaraf, Ayats 65-72); (Surah Houd, Ayats 50-60); and for further details of this story, see (Surah HaMim Sajdah, Ayats 13-16); (Surah Al- Ahgaf, Ayats
(21-26); (Surah Az-Zariyat, Ayats 41,45); (Surah Al-Qamar, Ayats 18-22); (Surah Al-Haggah Ayats 4-8); and (Surah Al-Fajr, Ayats 6-8).
(26:124) Recall, when their brother Hud said to them:89 “Have you no fear?
89. In order to understand this discourse of Prophet Houd fully, we should keep in mind the various details about the people of Aad which the Quran has given at different places: For instance, it says:
(1) After the destruction of the people of Noah (Peace be upon him), the Aad were given power and prominence in the world: Do not forget that after Noah’s people your Lord made you the successors. (Surah Al-Aaraf, Ayat 69).
(2) Physically they were very robust and powerful people: And made you very robust. (Surah Al-Aaraf, Ayat 69).
(3)They had no parallel as a nation in the world: The like of which was not created in the lands. (Surah Al-Fajr, Ayat 8).
(4) They were civilized and were well-known in the world for their great skill and art in erecting lofty buildings with tall columns: Have you not seen what your Lord did with Aad lram, of lofty columns? (Surah Al-Fajr, Ayat 6, 7).
(5) This material progress and physical power had made them arrogant and vain: As for Aad, they deviated from the right path and adopted an arrogant attitude in the land and said: Who is mightier than us in power? (Surah Ha Mim Sajdah, Ayat 15) .
(6) Their political power was in the hands of a few tyrants before whom none could dare raise his voice: And they followed and obeyed every tyrannous enemy of the Truth. (Surah Houd, Ayat 59).
(7) They were not disbelievers in the existence of Allah, but were involved in shirk; they only denied that Allah alone should be worshiped and none else: They said (to Houd), Have you come to us (with the demand) that we should worship Allah alone and discard those whom our elders have been worshiping? (Surah Al-Aaraf, Ayat 70).
(26:125) I am a trustworthy Messenger to you.
(26:126) So fear Allah – obey me.
(26:127) I seek of you no reward for this; my reward is with none but the Lord of the Universe.
(26:128) What, you build a monument on every hill merely for fun 90
90. That is, you build grand buildings merely to show off your wealth and power, whereas they have no use and purpose except that they stand as monuments to your grandeur and
(26:129) and erect huge palaces as though you will live forever,91
91. That is, though you have built other buildings also for dwelling purposes, in order to make them grand, beautiful, and strong, you expend your wealth and mental and physical abilities in a manner as if you were going to live forever, and there was no purpose of life except seeking of comfort and pleasure and nothing beyond this worldly life which might deserve your attention. In this connection, one should bear in mind the fact that extravagance in architecture is not a solitary vice in a people. This happens as a result of people’s becoming affluent and then crazy for selfish gains and materialistic pursuits. When people reach such a stage, their whole social system becomes corrupted and polluted. Prophet Houd’s (peace be upon him) criticism of his people’s extravagant and luxurious architecture was not simply aimed at the high castles and monuments, but he was actually criticizing their corrupt civilization and social system, whose glaring symptoms could be seen everywhere in the land in the shape of castles and monuments.
(26:130) and when you strike you strike like tyrants? 92
92. That is, in order to meet the demands of your ever rising standards of living, you do not rest content with small living quarters but you build castles and fortresses, and yet being unsatisfied you erect lofty edifices unnecessarily just for ostentation. But as human beings you have become so depraved that there is no mercy in your hearts for the weak, no justice for the poor, and all people of lower social strata, living inside or around your land, are being oppressed tyrannically and none is safe from your barbarities.