Surah Ash-Shu'ara 26:123-140 - Quran Translation Commentary

106. The translation of “ri`” as elevation expresses one aspect of its meaning. It covers every place which catches the eye because of its prominence, whether a high place, or low (Mujahid), whether a main road (Qatadah) or a mountain pass (`Ikrimah and Mujahid) – Ibn Jarir.

107. That is, writes Alusi, monuments and landmarks that they stood in no need of, but erected for show, pride and beautification. `Abath is an act that is of no material or spiritual benefit. It is prohibited in our religion also.

Mawdudi writes: “Hud chided his people for constructing grand buildings which had no utility, which fulfilled no genuine need and which were designed only to make a spectacular display of their affluence and grandeur.”

Yusuf Ali points at the futility in another way: “Any merely material civilization prides itself on show and parade. Its votaries scatter monuments for all sorts of things in conspicuous places-monuments which commemorate deeds and events which are forgotten in a few enerations! Cf. Shelley's poem on Ozymandias: "I am Ozymandias, King of Kings! Look on my works, ye mighty, and despair! .... Boundless and bare the lonely and level sands stretch far away!"‏

108. Masaani` is from sana`a which stands for a making which requires some effort. Here it has been explained as 'well-built houses and palaces' by Mujahid. Some others have interpreted the word as meaning “wells” (Ibn Jarir, Razi, Ibn Kathir).

109. That is, your lofty monuments and colossal mansions seem to be built on the supposition that you will abide in the this earth for ever (Thanwi). The prohibition of course, wrote Alusi, might be extended to anything attempted which betrays belief in permanence. It is in this light that one might look at some of the utterances of the Prophet or some of the Sufis.

It is said that when the Muslims began to build houses and plant trees in Ghota (Syria), Abu Darda' stood up in their mosque and called out, “O people of Dimashq!” When they gathered he addressed them saying (after praises to Allah), “Are you not ashamed? Are you not ashamed? Do you gather together what you do not eat, build what you will not live in, fasten hopes that you will not attain. There were generations before you who gathered together and hoarded, built on hopes of living in them, fastened hopes and prolonged them. But their hopes turned into deceptions, their savings into destruction, and their houses into graves. Lo! `Aad possessed the area between `Adn and `Umman, horse riders and footmen. But who will buy from me today for two Dirhams what they left behind them?” (Ibn Kathir).

110. Asad explains, “The term jabbar, when applied to man, as a rule denotes one who is haughty, overbearing, exorbitant and cruel, and does not submit to any moral restraints in his dealings with those who are weaker than himself. Sometimes (as, e.g., in 11: 59 or 14: 15) this term is used to describe a person’s negative ethical attitude, and in that case it may be rendered as ‘enemy of truth.’ In the present instance, however, stress is laid on the tyrannical behaviour of the tribe `Aad, evidently relating to their warlike conflicts with other people...”

111. “The gifts are described generally, immaterial and material. 'All that ye know' includes not only material things, but knowledge and the faculties by which knowledge may be used for human well-being, all that makes life beautiful and refined. 'Cattle' means wealth generally, and 'sons' means population and man-power. 'Gardens and Springs' are things that contribute to the delight and pleasure of man" (Yusuf Ali).

112. “The form of the words implies,” writes Majid, “We have had plenty of admonishers like you.”

113. Explanations for the textual khuluq have varied. Ibn `Abbas understood it as “deen”, while Qatadah said it meant the “ways of the ancients who lived and died in similar manner.” 'Tales of the ancients' is another interpretation that has come down from Ibn Ibn `Abbas. Ibn Jarir quotes one or two others but thinks “custom” comes closest. Imam Razi points out that the word also has the connotation of fictitious tales.

Asad comments: “The noun khuluq denotes one’s ‘nature’ in the sense of ‘innate disposition’ (tabi`ah) or moral character (Taj al-`Arus); hence the use of the term to describe ‘that to which one clings’, i.e., one’s ‘innate habit’ or ‘custom’, and, in a specific sense, one’s religion (ibid).”

Mawdudi adds: “This statement can be interpreted in two ways: (i) that in their view there was nothing new in what they were doing; their forefathers had done the same for centuries. Their religion, their culture and moral values were all the same, and yet their ancestors had not been subjected to any calamitous punishment. Why should they fear, then, that they would be severely chastised? How could they be punished when their predecessors had not? Had their been anything too wrong with their way of life, they contended, God’s Wrath and punishment, with which they were being constantly threatened, would have seized them long ago. (ii) That regardless of what was being said to them then, it was appropriate to remember that many religious fanatics and moral purists had earlier said much the same. Yet the world had gone on as ever before. As far as they were concerned, just because some were overly obsessed with morality, this did not mean that the world would come to a standstill or suffer a monumental disaster.”

114. Asad writes, “The message (or sign: Au.) referred to here is contained in verses 128-130, which point out the three cardinal sins resulting from man’s inordinate striving for power: worship of anything apart from God, self-admiring search for ‘glory’, and cruelty or harshness towards one’s fellow-men.”