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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 26. Ash-Shu'ara
Verses [Section]: 1-9[1], 10-33 [2], 34-51 [3], 52-68 [4], 69-104 [5], 105-122 [6], 123-140 [7], 141-159 [8], 160-175 [9], 176-191 [10], 192-227 [11]

Quran Text of Verse 105-122
كَذَّبَتْDeniedقَوْمُ(the) peopleنُوْحِ(of) Nuhلْمُرْسَلِیْنَۚۖthe Messengers اِذْWhenقَالَsaidلَهُمْto themاَخُوْهُمْtheir brotherنُوْحٌNuhاَلَاWill notتَتَّقُوْنَۚyou fear (Allah) اِنِّیْIndeed I amلَكُمْto youرَسُوْلٌa Messengerاَمِیْنٌۙtrustworthy فَاتَّقُواSo fearاللّٰهَAllahوَ اَطِیْعُوْنِۚand obey me وَ مَاۤAnd notاَسْـَٔلُكُمْI ask (of) youعَلَیْهِfor itمِنْanyاَجْرٍ ۚpaymentاِنْNotاَجْرِیَ(is) my paymentاِلَّاbutعَلٰیfromرَبِّ(the) Lordالْعٰلَمِیْنَۚ(of) the worlds فَاتَّقُواSo fearاللّٰهَAllahوَ اَطِیْعُوْنِؕand obey me قَالُوْۤاThey saidاَنُؤْمِنُShould we believeلَكَin youوَ اتَّبَعَكَwhile followed youالْاَرْذَلُوْنَؕthe lowest 26. Ash-Shu'ara Page 372قَالَHe saidوَ مَاAnd whatعِلْمِیْ(do) I knowبِمَاof whatكَانُوْاthey usedیَعْمَلُوْنَۚ(to) do اِنْVerilyحِسَابُهُمْtheir accountاِلَّا(is) butعَلٰیuponرَبِّیْmy Lordلَوْifتَشْعُرُوْنَۚyou perceive وَ مَاۤAnd notاَنَاI amبِطَارِدِthe one to drive awayالْمُؤْمِنِیْنَۚthe believers اِنْNotاَنَاI amاِلَّاbutنَذِیْرٌa warnerمُّبِیْنٌؕclear قَالُوْاThey saidلَىِٕنْIfلَّمْnotتَنْتَهِyou desistیٰنُوْحُO Nuh!لَتَكُوْنَنَّSurely you will beمِنَofالْمَرْجُوْمِیْنَؕthose who are stoned قَالَHe saidرَبِّMy Lord!اِنَّIndeedقَوْمِیْmy peopleكَذَّبُوْنِۚۖhave denied me فَافْتَحْSo judgeبَیْنِیْbetween meوَ بَیْنَهُمْand between themفَتْحًا(with decisive) judgmentوَّ نَجِّنِیْand save meوَ مَنْand whoمَّعِیَ(are) with meمِنَofالْمُؤْمِنِیْنَ the believers فَاَنْجَیْنٰهُSo We saved himوَ مَنْand whoمَّعَهٗ(were) with himفِیinالْفُلْكِthe shipالْمَشْحُوْنِۚladen ثُمَّThenاَغْرَقْنَاWe drownedبَعْدُthereafterالْبٰقِیْنَؕthe remaining ones اِنَّIndeedفِیْinذٰلِكَthatلَاٰیَةً ؕsurely (is) a signوَ مَاbut notكَانَareاَكْثَرُهُمْmost of themمُّؤْمِنِیْنَ believers وَ اِنَّAnd indeedرَبَّكَyour Lordلَهُوَsurely Heالْعَزِیْزُ(is) the All-Mightyالرَّحِیْمُ۠the Most Merciful
Translation of Verse 105-122

(26:105) Nuh’s people rejected the Messengers.99

(26:106) When their brother Nuh said to them, ‘Will you not fear?

(26:107) Verily, I am to you a trustworthy Messenger.100

(26:108) Therefore, fear Allah and follow me.

(26:109) I do not ask you any wage for it. My wage falls only upon the Lord of the worlds.

(26:110) Fear Allah then, and follow me.’

(26:111) They said, ‘Should we believe you even though the lowest (of us) have followed you?’101

(26:112) He said, ‘What knowledge have I of what they do?’

(26:113) Their account is upon my Lord alone, if you realize.102

(26:114) And I am not going to drive away the believers.103

(26:115) I am naught, but a plain warner.’

(26:116) They said, ‘If you do not desist O Nuh, you shall surely be of those stoned (to death).’104

(26:117) He said, ‘My Lord! Surely, my people have cried me lies.

(26:118) Therefore judge between me and them, a decisive judgment;105 and deliver me and the believers that are with me.’

(26:119) So We delivered him, and those with him, in the laden ship.

(26:120) Then We drowned thereafter the rest.

(26:121) Surely, in that is a sign. But most of them were not to be believers.

(26:122) Surely, your Lord - He indeed is the All-mighty, the All-compassionate.


Commentary

99. Mawdudi explains, “True, they had rejected only one Messenger. But such rejection, in the sight of God, amounts to the rejection of all Messengers, for all of them brought the same message from God. This is a very important message that is stated at various parts of the Qur’an in a variety of ways: that those who do not believe in one Messenger of God, even though they might believe in other Messengers, are unbelievers. (See Al-Baqarah 2: 285). This is so because anyone who believes in the Message of the Messengers is also bound to believe in all those who brought that message. Now if someone does not believe in one Messenger but believes in all others, he possibly does so either because of chauvinistic affiliations with the collective entity to which those Messengers belong, or else does so for no other reason than the blind imitation of the customs and traditions of his people.”

100. “Amin is one to whom a trust has been given, with several shades of meaning implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is bound to deliver his Message, (3) bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and (4) not seeking any interest of his own" (Yusuf Ali).

101. “One of the arguments they advanced against Noah was that had there been any truth in Noah’s claim, the chiefs, the notables, the religious leaders, the scholars and the wise men of the nation would have followed him. But none of them had accepted Noah’s claim. Only a few people from the lower classes had become his followers. How, then, could people belonging to the upper strata of the society join the company of those lowly people?” (Mawdudi)

102. That is, I take them on face value. If someone is good in his appearances, I accept him as good; if evil, then evil. As for the realities behind their appearances, it is for Allah to judge. Can you not see the reasonableness of this kind of attitude? (Tabari).

In Yusuf Ali’s words, “The leaders of the people are speaking, as the Quraish leaders spoke in the time of the holy Prophet. ‘We know that thou hast been trustworthy in thy life. But look at the 'tag rag and bob tail' that follow thee! Dost thou expect us to be Eke them or to be classed with them?" His answer was: "I know nothing against them; if they have done any wrong, or are only hypocrites, they are answerable to Allah; how can I drive them away from me, seeing that I am expressly sent to admonish all people?’”

103. Yusuf Ali: "All people who have faith have the right to come and listen to Allah's Word and receive Allah's Mercy, whether they are publicans and sinners, ‘Harijans’ and low-caste men, men of ‘superior’ or ‘inferior’ races. The Prophet of Allah welcomes them all, as His Message has to shine before the whole world.”

In addition to the generally accepted meaning that the so-called elites suffered superiority complex, and could not come round to accepting people of lower ststus equalized with them in faith, Asad has another pointer: "This is obviously a retort to the unbelievers’ suggestion (elliptically implied here) that those ‘abject’ followers of Noah had declared faith in him, not out of conviction, but only in order to gain some material advantages. Noah’s answer embodies a cardinal principle of Qur’anic ethics and, hence, of Islamic Law: No human has the right to sit in judgment on another person’s faith or hidden motives; whereas God knows what is in the hearts of men, society may judge only by external evidences (az-zahir), which comprises a person’s words as well as deeds. Thus, if anyone says, ‘I am a believer,’ and does not act or speak in a manner contradicting his professed faith, the community must consider him a believer.”

104. The translation represents the primary meaning. But rajm has other derived connotations such as, “to curse, revile, address with evil speech, the act of driving away, expelling, cutting off from friendly communion,” etc. (Lane). Ibn Jarir says it means here, “we will address you in a coarse manner.”

105. For this rendering we have the support of Qatadah, Ibn Zayd and others, as in Ibn Jarir.

Thanwi points out that to supplicate against a people who cause harm to Allah’s religion, is not against sabr and hilm (patience and forbearance).