Anwar Al-Quran

Verses 5–23

26. Ash-Shu'araa · The Poets

Makkan227 verses

وَمَا يَأْتِيهِم مِّن ذِكْرٍۢ مِّنَ ٱلرَّحْمَٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ

26:5There does not come to them any new reminder from the All-beneficent but that they disregard it.1

فَقَدْ كَذَّبُوا۟ فَسَيَأْتِيهِمْ أَنۢبَٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

26:6They have already denied [the truth], but soon there will come to them the news of what they have been deriding.

أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۢ كَرِيمٍ

26:7Have they not regarded the earth, how many of every splendid kind [of vegetation] We have caused to grow in it?

إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ

26:8There is indeed a sign in that; but most of them do not have faith.

وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ

26:9Indeed your Lord is the All-mighty, the All-merciful.

وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّٰلِمِينَ

26:10When your Lord called out to Moses: [saying,] ‘Go to those wrongdoing people,

قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ

26:11the people of Pharaoh. Will they not be wary [of Allah]?’

قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ

26:12He said, ‘My Lord! I fear they will impugn me,

وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ

26:13and I will become upset and my tongue will fail me. So send for Aaron [to join me].

وَلَهُمْ عَلَىَّ ذَنۢبٌۭ فَأَخَافُ أَن يَقْتُلُونِ

26:14Besides, they have a charge against me, and I fear they will kill me.’2

قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ

26:15He said, ‘Certainly not! Let both of you go with Our signs: We will indeed be with you, hearing [everything].

فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَٰلَمِينَ

26:16So approach Pharaoh and say, ‘‘We are indeed envoys of the Lord of the worlds

أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ

26:17that you let the Children of Israel leave with us.’’ ’

قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًۭا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ

26:18He [i.e. Pharaoh] said, ‘Did we not rear you as a child among us, and did you not stay with us for years of your life?*

وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَٰفِرِينَ

26:19Then you committed that deed of yours, and you are an ingrate.’

قَالَ فَعَلْتُهَآ إِذًۭا وَأَنَا۠ مِنَ ٱلضَّآلِّينَ

26:20He said, ‘I did that when I was astray.3

فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًۭا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ

26:21So I fled from you, as I was afraid of you. Then my Lord gave me sound judgement and made me one of the apostles.*

وَتِلْكَ نِعْمَةٌۭ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ

26:22That you have enslaved the Children of Israel—is that the favour with which you reproach me?’4

قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَٰلَمِينَ

26:23He said, ‘And what is ‘‘the Lord of all the worlds?’’ ’

Tafsir

Commentary on this passage

Verse 12

1.Be it known that representatives of Allah do not put lame excuses to obey Allah and do not give resignation. Even if the work be hard or strenuous they do not shirk from it. They believe that if the work would not have been possible, Allah would never have entrusted it to them. These words of Moosa (a.s.) render the hardship of state affairs that there is also a danger of contradiction and also a doubt of murdering and our heart also niggards while there is no eloquence in tongue but besides this, if it is a command of God, I shall preach surely. Upon his request Allah sent Haroon (a.s.) to him but anyhow the work would be completed whether he be alone or assisted, and Allah’s work cannot be rendered incomplete whether there be hardship along the path.

Verse 18

2.These words of Firon show that if infidels bring up Muslims they always remind of their favour while Abu Talib (a.s.) promised help and assistance at the time of Besat (announcement of prophet hood) and promise to defend and help him instead of showing gratitude. This is the best argument of his complete faith and proof that a believer had brought up the Holy Prophet (s.a.w.s.).

Verse 22

3.The politicians like Firon are found in every era who pretend to quell trouble after stirring it up, so that people ignore that this man had initially lighted the fire and only see that none could extinguish it had he not been here. Though the real state of affair is that fire would not be kindled if he were not here. The basic question is to kindle fire and not the quelling of it. To hide this tyranny he made all honest people homeless and did not leave infants in the wombs of their mothers and started boasting that we brought you up as a child in our palace. Moosa (a.s.) clarified this fact that you kindled the fire and made people homeless and my mother had to surrender me into the river. Firon turned this matter at once but Moosa (a.s.) kept on arguing. I tremble to think that the servant of Allah is standing before the proud king and talking to him frankly and he does not fear. Is anyone there to take a lesson from this incident at this time? And could anyone show this kind of courage against falsehood? In the present era of trading of conscience to have such courage is impossible. May Allah bestow this divine help to all.

Footnotes

Explanations of words and phrases in these verses

  1. Benefit

    The 4th ayat shows that we know the method to subdue the oppressors and we have the means to achieve it. One of the methods is the reappearance of Hazrat Mahdi (a.s.).

  2. 1

    This is an indication that the words of Allah cannot be considered uncreated. They are an action of Allah and action is not related to the person or its quality. An action is performed once in a while and sometimes it is not. While the personality is there all the time and its characteristics cannot be separated from it. Zawj - Gender or type.

  3. 2

    Executions of the enemies of Allah is not a crime from the Shariat point of view especially when he is about to kill a believer, but Moosa (a.s.) has compared it to a ‘sin’. This proves that ‘sin’ could also be an action which is not haraam. It is a crime in view of people. Like the treaty of Hudaibiyah by the Prophet (s.a.) was a mistake according to some people, while actually it was not so. Thus Allah declared it to be a manifest victory.

  4. Benefit

    The 18th ayat proves that if the benefactor of the Prophet is deviated he opposes the call of Islam and reminds about his favours. Thus it is a firm proof of the perfection of the faith of Abu Talib (a.s.).

  5. 3

    Here deviation (Zalalat) is not misguidance because the one whom Moosa (a.s.) killed was himself a misguided one. The aim in saying this that “I was not aware of your laws and neither did I expect that he would die in one slap.”

  6. Benefit

    The wisdom ‘Hikm’ in the 21st ayat is a great position of knowledge and intellect in addition to prophethood, which he had possessed even prior to his appointment as a prophet. After this the incident of Copt occurred and the Almighty made him a messenger.

  7. 4

    The aim is that your giving refuge in your palace is not a favour, it is an injustice. That you oppressed and enslaved the Bani Israel, thus I did not get refuge in my own home. Thus my arrival in your palace was a result of your oppression and not your favour. And injustice deserves to be cursed, it does not deserve thanks that you are blaming me to be thankless. Rather you have belied the favours of your Lord and you shall be punished for it.