Tafsir Ibn Kathir — Ash-Shu'ara 26:144 – Ash-Shu'ara 26:227

They said: "It is the same to us whether you preach or be not of those who preach. (136)"This is no other than Khuluq of the ancients, (137)"And we are not going to be punished. (138)So they denied him, and We destroyed them. Verily, in this is indeed a sign, yet most of them are not believers (139)And verily your Lord, He is indeed the Almighty, the Most Merciful (140) The Response of the People of Hud, and Their Punishment Allah tells us how the people of Hud responded to him after he had warned them, encouraged them, and clearly explained the truth to them. قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ الْوَاعِظِينَ (They said: "It is the same to us whether you preach or be not of those who preach.") meaning, 'we will not give up our ways.' وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ (And we shall not leave our gods for your (mere) saying! And we are not believers in you)(11:53). This is how it was, as Allah says: إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ (Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe)(2:6). إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (Truly, those, against whom the Word of your Lord has been justified, will not believe)(10:96). And they said: إِنْ هَٰذَا إِلَّا خُلُقُ الْأَوَّلِينَ (This is no other than Khuluq of the ancients.) Some scholars read this: "Khalq". According to Ibn Mas'ud and according to 'Abdullah bin 'Abbas – as reported from Al-'Awfi – and 'Alqamah and Mujahid, they meant, "What you have brought to us is nothing but the tales (Akhlaq) of the ancients." This is like what the idolators of Quraysh said: وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا (And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.")(25:5) And Allah said: وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا - وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ (Those who disbelieve say: "This is nothing but a lie that he has invented, and others have helped him in it. In fact, they have produced an injustice and a lie." And they say: "Tales of the ancients...")(25:4-5) وَإِذَا قِيلَ لَهُم مَّاذَا أَنزَلَ رَبُّكُمْ ۙ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ (And when it is said to them: "What is it that your Lord has sent down?" They say: "Tales of the ancient!")(16:24). Some other scholars recited it, إِنْ هَٰذَا إِلَّا خُلُقُ الْأَوَّلِينَ (This is no other than Khuluq of the ancients,) "as Khuluq," meaning their religion. What they were following was the religion of the ancients, their fathers and grandfathers, as if they were saying: "We are following them, we will live as they lived and die as they died, and there will be no resurrection and no judgement." Hence they said: وَمَا نَحْنُ بِمُعَذَّبِينَ (And we are not going to be punished.) Allah's saying; فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ (So they denied him, and We destroyed them.) meaning, they continued to disbelieve and stubbornly oppose Allah's Prophet Hud, so Allah destroyed them. The means of their destruction has been described in more than one place in the Qur'an: Allah sent against them a strong and furious wind, i.e., a fiercely blowing wind that was intensely cold. Thus the means of their destruction was suited to their nature, for they were the strongest and fiercest of people, so Allah overpowered them with something that was even stronger and fiercer than them, as Allah says: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Have you not seen how your Lord dealt with 'Ad of Iram? Possesors of the pillars)(89:6-7). This refers to the former 'Ad, as Allah says: وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ (And that it is He Who destroyed the former 'Ad)(53:50). They were descendents of Iram bin Sam bin Nuh, ذَاتِ الْعِمَادِ (Possesors of the pillars)(89:7) They used to live among pillars. Those who claim that Iram was a city take this idea from Isra'iliyyat narrations, from the words of Ka'b and Wahb, but there is no real basis for that. Allah says: الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land)(89:8). meaning, nothing like this tribe was created in terms of might, power and tyranny. If what was meant was a city, it would have said, "The like of which was not built in the land." And Allah says: فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!)(41:15) And Allah says: وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ (And as for 'Ad, they were destroyed by a furious violent wind!) until His saying: حُسُومًا (in succession)(69:6-7) meaning, consecutively (i.e., seven nights and eight days). فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date palms!)(69:7) means, they were left as headless bodies, because the wind would come and carry one of them, then drop him on his head, so that his brains were spilled out, his head was broken and he was thrown aside, as if they were uprooted stems of date-palms. They used to build fortresses in the mountains and caves, and they dug ditches half as deep as a man is tall, but that did not help them against the command of Allah at all. إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ (Verily, the term given by Allah, when it comes, cannot be delayed)(71:4). Allah says here: فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ (So they denied him, and We destroyed them.) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ - إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ - إِنِّي لَكُمْ رَسُولٌ أَمِينٌ - فَاتَّقُوا اللَّهَ وَأَطِيعُونِ - وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ (141. Thamud denied the Messengers.)(142. When their brother Salih said to them: "Will you not have Taqwa?")(143. "I am a trustworthy Messenger to you.")(144. "So, have Taqwa of Allah, and obey me.")(145. "No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin.") Salih and the People of Thamud Here Allah tells us about His servant and Messenger Salih, whom He sent to his people Thamud. They were Arabs living in the city of Al-Hijr – which is between Wadi Al-Qura and Greater Syria. Their location is well known. In our explanation of Surat Al-A'raf, we mentioned the Hadiths which tell how the Messenger of Allah ﷺ passed by their dwelling place when he wanted to launch a raid on Syria. He went as far as Tabuk, then he went back to Al-Madinah to prepare himself for the campaign. Thamud came after 'Ad and before Ibrahim, peace be upon him. Their Prophet Salih called them to Allah, to worship Him alone with no partner or associate, and to obey whatever commands were conveyed to them, but they refused, rejecting him and opposing him. He told them that he did not seek any reward from them for his call to them, but that he would seek the reward for that with Allah. Then he reminded them of the blessings of Allah.

They said: "It is the same to us whether you preach or be not of those who preach. (136)"This is no other than Khuluq of the ancients, (137)"And we are not going to be punished. (138)So they denied him, and We destroyed them. Verily, in this is indeed a sign, yet most of them are not believers (139)And verily your Lord, He is indeed the Almighty, the Most Merciful (140) The Response of the People of Hud, and Their Punishment Allah tells us how the people of Hud responded to him after he had warned them, encouraged them, and clearly explained the truth to them. قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ الْوَاعِظِينَ (They said: "It is the same to us whether you preach or be not of those who preach.") meaning, 'we will not give up our ways.' وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ (And we shall not leave our gods for your (mere) saying! And we are not believers in you)(11:53). This is how it was, as Allah says: إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ (Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe)(2:6). إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (Truly, those, against whom the Word of your Lord has been justified, will not believe)(10:96). And they said: إِنْ هَٰذَا إِلَّا خُلُقُ الْأَوَّلِينَ (This is no other than Khuluq of the ancients.) Some scholars read this: "Khalq". According to Ibn Mas'ud and according to 'Abdullah bin 'Abbas – as reported from Al-'Awfi – and 'Alqamah and Mujahid, they meant, "What you have brought to us is nothing but the tales (Akhlaq) of the ancients." This is like what the idolators of Quraysh said: وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا (And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.")(25:5) And Allah said: وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا - وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ (Those who disbelieve say: "This is nothing but a lie that he has invented, and others have helped him in it. In fact, they have produced an injustice and a lie." And they say: "Tales of the ancients...")(25:4-5) وَإِذَا قِيلَ لَهُم مَّاذَا أَنزَلَ رَبُّكُمْ ۙ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ (And when it is said to them: "What is it that your Lord has sent down?" They say: "Tales of the ancient!")(16:24). Some other scholars recited it, إِنْ هَٰذَا إِلَّا خُلُقُ الْأَوَّلِينَ (This is no other than Khuluq of the ancients,) "as Khuluq," meaning their religion. What they were following was the religion of the ancients, their fathers and grandfathers, as if they were saying: "We are following them, we will live as they lived and die as they died, and there will be no resurrection and no judgement." Hence they said: وَمَا نَحْنُ بِمُعَذَّبِينَ (And we are not going to be punished.) Allah's saying; فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ (So they denied him, and We destroyed them.) meaning, they continued to disbelieve and stubbornly oppose Allah's Prophet Hud, so Allah destroyed them. The means of their destruction has been described in more than one place in the Qur'an: Allah sent against them a strong and furious wind, i.e., a fiercely blowing wind that was intensely cold. Thus the means of their destruction was suited to their nature, for they were the strongest and fiercest of people, so Allah overpowered them with something that was even stronger and fiercer than them, as Allah says: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Have you not seen how your Lord dealt with 'Ad of Iram? Possesors of the pillars)(89:6-7). This refers to the former 'Ad, as Allah says: وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ (And that it is He Who destroyed the former 'Ad)(53:50). They were descendents of Iram bin Sam bin Nuh, ذَاتِ الْعِمَادِ (Possesors of the pillars)(89:7) They used to live among pillars. Those who claim that Iram was a city take this idea from Isra'iliyyat narrations, from the words of Ka'b and Wahb, but there is no real basis for that. Allah says: الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land)(89:8). meaning, nothing like this tribe was created in terms of might, power and tyranny. If what was meant was a city, it would have said, "The like of which was not built in the land." And Allah says: فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!)(41:15) And Allah says: وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ (And as for 'Ad, they were destroyed by a furious violent wind!) until His saying: حُسُومًا (in succession)(69:6-7) meaning, consecutively (i.e., seven nights and eight days). فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date palms!)(69:7) means, they were left as headless bodies, because the wind would come and carry one of them, then drop him on his head, so that his brains were spilled out, his head was broken and he was thrown aside, as if they were uprooted stems of date-palms. They used to build fortresses in the mountains and caves, and they dug ditches half as deep as a man is tall, but that did not help them against the command of Allah at all. إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ (Verily, the term given by Allah, when it comes, cannot be delayed)(71:4). Allah says here: فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ (So they denied him, and We destroyed them.) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ - إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ - إِنِّي لَكُمْ رَسُولٌ أَمِينٌ - فَاتَّقُوا اللَّهَ وَأَطِيعُونِ - وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ (141. Thamud denied the Messengers.)(142. When their brother Salih said to them: "Will you not have Taqwa?")(143. "I am a trustworthy Messenger to you.")(144. "So, have Taqwa of Allah, and obey me.")(145. "No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin.") Salih and the People of Thamud Here Allah tells us about His servant and Messenger Salih, whom He sent to his people Thamud. They were Arabs living in the city of Al-Hijr – which is between Wadi Al-Qura and Greater Syria. Their location is well known. In our explanation of Surat Al-A'raf, we mentioned the Hadiths which tell how the Messenger of Allah ﷺ passed by their dwelling place when he wanted to launch a raid on Syria. He went as far as Tabuk, then he went back to Al-Madinah to prepare himself for the campaign. Thamud came after 'Ad and before Ibrahim, peace be upon him. Their Prophet Salih called them to Allah, to worship Him alone with no partner or associate, and to obey whatever commands were conveyed to them, but they refused, rejecting him and opposing him. He told them that he did not seek any reward from them for his call to them, but that he would seek the reward for that with Allah. Then he reminded them of the blessings of Allah.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

"Will you be left secure in that which you have here? (146)"In gardens and springs. (147)"And crops and date palms with soft clusters. (148)"And you hew out in the mountains, houses with great skill. (149)"So, have Taqwa of Allah, and obey me. (150)"And follow not the command of the extravagant, (151)Who make mischief in the land, and reform not. (152) A Reminder to Them of Their Circumstances and the Blessings They Enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits. وَنَخْلٍ طَلْعُهَا هَضِيمٌ (and date palms with soft clusters.) Al-'Awfi narrated from Ibn 'Abbas, "Ripe and rich." 'Ali bin Abi Talhah narrated from Ibn 'Abbas that this meant growing luxuriantly. Isma'il bin Abi Khalid narrated from 'Amr bin Abi 'Amr – who met the Companions – from Ibn 'Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih." وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew out in the mountains, houses with great skill.) Ibn 'Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them: فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening. وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

They said: "You are only of those bewitched! (153)"You are but a human being like us. Then bring us a sign if you are of the truthful. (154)He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known. (155)"And touch her not with harm, lest the torment of a Great Day should seize you. (156)But they killed her, and then they became regretful (157)So, the torment overtook them. Verily, in this is indeed a sign, yet most of them are not believers (158)And verily, your Lord He is indeed the All-Mighty, the Most Merciful (159) The Response of Thamud, Their Demand for a Sign, and Their Punishment Allah tells us how Thamud responded to their Prophet Salih, upon him be peace, when he called them to worship their Lord, may He be glorified. قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (They said: "You are only of those bewitched!") Mujahid said, "They meant he was one affected by witchcraft." Then they said: مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا (You are but a human being like us.) meaning, 'how can you receive Revelation when we do not?' This is like the Ayah where they are described as saying: أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ ("Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!)(54:25-26) Then they asked him for a sign to prove that what he brought to them from their Lord was the truth. A crowd of them gathered and demanded that he immediately bring forth from the rock a she-camel that was ten months pregnant, and they pointed to a certain rock in their midst. Allah's Prophet Salih made them promise that if he responded to their request, they would believe in him and follow him. So they agreed to that. The Prophet of Allah Salih, peace be upon him, stood and prayed, then he prayed to Allah to grant them their request. Then the rock to which they had pointed split open, revealing a she-camel that was ten months pregnant, excactly as they had requested. So some of them believed, but most of them disbelieved. قَالَ هَٰذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ (He said: "Here is a she-camel: it has a right to drink (water), and you have a right to drink (water)(each) on a day, known.) meaning, 'she will drink from your water one day, and on the next day you will drink from it.' وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ (And touch her not with harm, lest the torment of a Great Day should seize you.) He warned them of the punishment of Allah if they should do her any harm. The she-camel stayed among them for a while, drinking the water, eating leaves and grazing, and they benefitted from her milk which they took in sufficient quantities for every one to drink his fill. After this had gone on for a long time, and the time for their destruction drew near, they conspired to kill her: فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ - فَأَخَذَهُمُ الْعَذَابُ (But they killed her, and then they became regretful. So, the torment overtook them.) Their land was shaken by a strong earthquake, and there came to them an overwhelming Sayhah (shout) which took their hearts from their places. They were overtaken by events which they were not expecting, so they were left (dead), lying prostrate in their homes. إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is indeed a sign, yet most of them are not believers. And verily your Lord, He is indeed the All-Mighty, the Most Merciful.)

The people of Lut denied the Messengers (160)When their brother Lut said to them: "Will you not have Taqwa? (161)"Verily, I am a trustworthy Messenger to you. (162)"So, have Taqwa of Allah, and obey me. (163)"No reward do I ask of you for it; my reward is only from the Lord of all that exits. (164) Lut and His Call Here Allah tells us about His servant and Messenger Lut, peace be upon him. He was Lut bin Haran bin Azar, the nephew of Ibrahim Al-Khalil, upon him be peace. Allah sent him to a mighty nation during the lifetime of Ibrahim, peace be upon them both. They lived in Sadum (Sodom) and its environs, where Allah destroyed them and turned the area into a putrid, stinking lake, which is well-known in the land of Al-Ghur [the Jordan Valley], bordering the mountains of Jerusalem, between the mountains and the land of Al-Karak and Ash-Shawbak. He called them to Allah, to worship Him alone with no partner or associate, and to obey the Messenger whom Allah sent to them. He forbade from disobeying Allah and committing the sin that they had invented which was unknown on earth before their time; intercourse with males instead of with females. Allah said:

The people of Lut denied the Messengers (160)When their brother Lut said to them: "Will you not have Taqwa? (161)"Verily, I am a trustworthy Messenger to you. (162)"So, have Taqwa of Allah, and obey me. (163)"No reward do I ask of you for it; my reward is only from the Lord of all that exits. (164) Lut and His Call Here Allah tells us about His servant and Messenger Lut, peace be upon him. He was Lut bin Haran bin Azar, the nephew of Ibrahim Al-Khalil, upon him be peace. Allah sent him to a mighty nation during the lifetime of Ibrahim, peace be upon them both. They lived in Sadum (Sodom) and its environs, where Allah destroyed them and turned the area into a putrid, stinking lake, which is well-known in the land of Al-Ghur [the Jordan Valley], bordering the mountains of Jerusalem, between the mountains and the land of Al-Karak and Ash-Shawbak. He called them to Allah, to worship Him alone with no partner or associate, and to obey the Messenger whom Allah sent to them. He forbade from disobeying Allah and committing the sin that they had invented which was unknown on earth before their time; intercourse with males instead of with females. Allah said:

The people of Lut denied the Messengers (160)When their brother Lut said to them: "Will you not have Taqwa? (161)"Verily, I am a trustworthy Messenger to you. (162)"So, have Taqwa of Allah, and obey me. (163)"No reward do I ask of you for it; my reward is only from the Lord of all that exits. (164) Lut and His Call Here Allah tells us about His servant and Messenger Lut, peace be upon him. He was Lut bin Haran bin Azar, the nephew of Ibrahim Al-Khalil, upon him be peace. Allah sent him to a mighty nation during the lifetime of Ibrahim, peace be upon them both. They lived in Sadum (Sodom) and its environs, where Allah destroyed them and turned the area into a putrid, stinking lake, which is well-known in the land of Al-Ghur [the Jordan Valley], bordering the mountains of Jerusalem, between the mountains and the land of Al-Karak and Ash-Shawbak. He called them to Allah, to worship Him alone with no partner or associate, and to obey the Messenger whom Allah sent to them. He forbade from disobeying Allah and committing the sin that they had invented which was unknown on earth before their time; intercourse with males instead of with females. Allah said:

The people of Lut denied the Messengers (160)When their brother Lut said to them: "Will you not have Taqwa? (161)"Verily, I am a trustworthy Messenger to you. (162)"So, have Taqwa of Allah, and obey me. (163)"No reward do I ask of you for it; my reward is only from the Lord of all that exits. (164) Lut and His Call Here Allah tells us about His servant and Messenger Lut, peace be upon him. He was Lut bin Haran bin Azar, the nephew of Ibrahim Al-Khalil, upon him be peace. Allah sent him to a mighty nation during the lifetime of Ibrahim, peace be upon them both. They lived in Sadum (Sodom) and its environs, where Allah destroyed them and turned the area into a putrid, stinking lake, which is well-known in the land of Al-Ghur [the Jordan Valley], bordering the mountains of Jerusalem, between the mountains and the land of Al-Karak and Ash-Shawbak. He called them to Allah, to worship Him alone with no partner or associate, and to obey the Messenger whom Allah sent to them. He forbade from disobeying Allah and committing the sin that they had invented which was unknown on earth before their time; intercourse with males instead of with females. Allah said:

The people of Lut denied the Messengers (160)When their brother Lut said to them: "Will you not have Taqwa? (161)"Verily, I am a trustworthy Messenger to you. (162)"So, have Taqwa of Allah, and obey me. (163)"No reward do I ask of you for it; my reward is only from the Lord of all that exits. (164) Lut and His Call Here Allah tells us about His servant and Messenger Lut, peace be upon him. He was Lut bin Haran bin Azar, the nephew of Ibrahim Al-Khalil, upon him be peace. Allah sent him to a mighty nation during the lifetime of Ibrahim, peace be upon them both. They lived in Sadum (Sodom) and its environs, where Allah destroyed them and turned the area into a putrid, stinking lake, which is well-known in the land of Al-Ghur [the Jordan Valley], bordering the mountains of Jerusalem, between the mountains and the land of Al-Karak and Ash-Shawbak. He called them to Allah, to worship Him alone with no partner or associate, and to obey the Messenger whom Allah sent to them. He forbade from disobeying Allah and committing the sin that they had invented which was unknown on earth before their time; intercourse with males instead of with females. Allah said:

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

"Go you in unto the males of Al-'Alamin (people), (165)"And leave those whom Allah has created for you to be your wives? Nay, you are a trespassing people! (166)They said: "If you cease not, O Lut, verily, you will be one of those who are driven out! (167)He said: "I am indeed of those who disapprove with severe anger and fury your behavior. (168)"My Lord! Save me and my family from what they do. (169)So, We saved him and his family, all (170)Except an old woman among those who remained behind (171)Then afterward We destroyed the others (172)And We rained on them a rain, and how evil was the rain of those who had been warned (173)Verily, in this is indeed a sign, yet most of them are not believers (174)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (175) Lut's Denunciation of His People's Deeds, Their Response and Their Punishment The Prophet of Allah forbade them from committing evil deeds and intercourse with males, and he taught them that they should have intercourse with their wives whom Allah had created for them. Their response was only to say: لَئِن لَّمْ تَنتَهِ يَا لُوطُ (If you cease not, O Lut,) meaning, 'if you do not give up what you have brought,' لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (verily, you will be one of those who are driven out!) meaning, 'we will expel you from among us.' This is like the Ayah, فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوا آلَ لُوطٍ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!")(27:56). When he saw that they would not give up their ways, and that they were persisting in their misguidance, he declared his innocence of them, saying: إِنِّي لِعَمَلِكُم مِّنَ الْقَالِينَ (I am, indeed, of those who disapprove with severe anger and fury) 'Of those who are outraged, I do not like it and I do not accept it, and I have nothing to do with you. ' Then he prayed to Allah against them and said: رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (My Lord! Save me and my family from what they do.) Allah says: فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ - إِلَّا عَجُوزًا فِي الْغَابِرِينَ (So, We saved him and his family, all. Except an old woman among those who remained behind.) This was his wife, who was a bad old woman. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A'raf and Surah Hud, and in Surat Al-Hijr, where Allah commanded him to take his family at night, except for his wife, and not to turn around when they heard the Sayhah as it came upon his people. So they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a punishment which struck them all, and rained upon them stones of baked clay, piled up. Allah says: ثُمَّ دَمَّرْنَا الْآخَرِينَ - وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا (Then afterward We destroyed the others. And We rained on them a rain) until Allah's saying; وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (And verily, your Lord, He is indeed the All-Mighty, the Most Merciful.)

The companions of Al-Aykah denied the Messengers (176)When Shu'ayb said to them: "Will you not have Taqwa? (177)"I am a trustworthy Messenger to you. (178)"So, have Taqwa of Allah, and obey me. (179)"No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin. (180) Shu'ayb and His Preaching to the Dwellers of Al-Aykah The companions of Al-Aykah were the people of Madyan, according to the most correct view. The Prophet of Allah Shu'ayb was one of them, but it does not say here, their brother Shu'ayb, because they called themselves by a name denoting their deification of Al-Aykah, which was a tree which they used to worship; it was said that it was a group of trees which were tangled, like trees in a thicket. For this reason, when Allah said that the companions of Al-Aykah denied the Messengers, He did not say, "When their brother Shu'ayb said to them." Rather, He said: إِذْ قَالَ لَهُمْ شُعَيْبٌ (When Shu'ayb said to them) He is not described as belonging to them because of the meaning that was inherent in the name given to them even though he was their brother by blood. Some people did not notice this point, so they thought that the dwellers of Al-Aykah were different from the people of Madyan, and claimed that Shu'ayb was sent to two nations; some said that he was sent to three. أَصْحَابُ الْأَيْكَةِ (The companions of Al-Aykah) were the people of Shu'ayb. This was the view of Ishaq bin Bishr. Someone besides Juwaybir said, "The dwellers of Al-Aykah and the people of Madyan are one and the same." And Allah knows best. Although there is another opinion that they were different nations with two identities, the correct view is that they were one nation, but they are described differently in different places. Shu'ayb preached to them and commanded them to be fair in their weights and measures, the same as is mentioned in the story of Madyan, which also indicates that they were the same nation.

The companions of Al-Aykah denied the Messengers (176)When Shu'ayb said to them: "Will you not have Taqwa? (177)"I am a trustworthy Messenger to you. (178)"So, have Taqwa of Allah, and obey me. (179)"No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin. (180) Shu'ayb and His Preaching to the Dwellers of Al-Aykah The companions of Al-Aykah were the people of Madyan, according to the most correct view. The Prophet of Allah Shu'ayb was one of them, but it does not say here, their brother Shu'ayb, because they called themselves by a name denoting their deification of Al-Aykah, which was a tree which they used to worship; it was said that it was a group of trees which were tangled, like trees in a thicket. For this reason, when Allah said that the companions of Al-Aykah denied the Messengers, He did not say, "When their brother Shu'ayb said to them." Rather, He said: إِذْ قَالَ لَهُمْ شُعَيْبٌ (When Shu'ayb said to them) He is not described as belonging to them because of the meaning that was inherent in the name given to them even though he was their brother by blood. Some people did not notice this point, so they thought that the dwellers of Al-Aykah were different from the people of Madyan, and claimed that Shu'ayb was sent to two nations; some said that he was sent to three. أَصْحَابُ الْأَيْكَةِ (The companions of Al-Aykah) were the people of Shu'ayb. This was the view of Ishaq bin Bishr. Someone besides Juwaybir said, "The dwellers of Al-Aykah and the people of Madyan are one and the same." And Allah knows best. Although there is another opinion that they were different nations with two identities, the correct view is that they were one nation, but they are described differently in different places. Shu'ayb preached to them and commanded them to be fair in their weights and measures, the same as is mentioned in the story of Madyan, which also indicates that they were the same nation.

The companions of Al-Aykah denied the Messengers (176)When Shu'ayb said to them: "Will you not have Taqwa? (177)"I am a trustworthy Messenger to you. (178)"So, have Taqwa of Allah, and obey me. (179)"No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin. (180) Shu'ayb and His Preaching to the Dwellers of Al-Aykah The companions of Al-Aykah were the people of Madyan, according to the most correct view. The Prophet of Allah Shu'ayb was one of them, but it does not say here, their brother Shu'ayb, because they called themselves by a name denoting their deification of Al-Aykah, which was a tree which they used to worship; it was said that it was a group of trees which were tangled, like trees in a thicket. For this reason, when Allah said that the companions of Al-Aykah denied the Messengers, He did not say, "When their brother Shu'ayb said to them." Rather, He said: إِذْ قَالَ لَهُمْ شُعَيْبٌ (When Shu'ayb said to them) He is not described as belonging to them because of the meaning that was inherent in the name given to them even though he was their brother by blood. Some people did not notice this point, so they thought that the dwellers of Al-Aykah were different from the people of Madyan, and claimed that Shu'ayb was sent to two nations; some said that he was sent to three. أَصْحَابُ الْأَيْكَةِ (The companions of Al-Aykah) were the people of Shu'ayb. This was the view of Ishaq bin Bishr. Someone besides Juwaybir said, "The dwellers of Al-Aykah and the people of Madyan are one and the same." And Allah knows best. Although there is another opinion that they were different nations with two identities, the correct view is that they were one nation, but they are described differently in different places. Shu'ayb preached to them and commanded them to be fair in their weights and measures, the same as is mentioned in the story of Madyan, which also indicates that they were the same nation.

The companions of Al-Aykah denied the Messengers (176)When Shu'ayb said to them: "Will you not have Taqwa? (177)"I am a trustworthy Messenger to you. (178)"So, have Taqwa of Allah, and obey me. (179)"No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin. (180) Shu'ayb and His Preaching to the Dwellers of Al-Aykah The companions of Al-Aykah were the people of Madyan, according to the most correct view. The Prophet of Allah Shu'ayb was one of them, but it does not say here, their brother Shu'ayb, because they called themselves by a name denoting their deification of Al-Aykah, which was a tree which they used to worship; it was said that it was a group of trees which were tangled, like trees in a thicket. For this reason, when Allah said that the companions of Al-Aykah denied the Messengers, He did not say, "When their brother Shu'ayb said to them." Rather, He said: إِذْ قَالَ لَهُمْ شُعَيْبٌ (When Shu'ayb said to them) He is not described as belonging to them because of the meaning that was inherent in the name given to them even though he was their brother by blood. Some people did not notice this point, so they thought that the dwellers of Al-Aykah were different from the people of Madyan, and claimed that Shu'ayb was sent to two nations; some said that he was sent to three. أَصْحَابُ الْأَيْكَةِ (The companions of Al-Aykah) were the people of Shu'ayb. This was the view of Ishaq bin Bishr. Someone besides Juwaybir said, "The dwellers of Al-Aykah and the people of Madyan are one and the same." And Allah knows best. Although there is another opinion that they were different nations with two identities, the correct view is that they were one nation, but they are described differently in different places. Shu'ayb preached to them and commanded them to be fair in their weights and measures, the same as is mentioned in the story of Madyan, which also indicates that they were the same nation.

The companions of Al-Aykah denied the Messengers (176)When Shu'ayb said to them: "Will you not have Taqwa? (177)"I am a trustworthy Messenger to you. (178)"So, have Taqwa of Allah, and obey me. (179)"No reward do I ask of you for it; my reward is only from the Lord of Al-'Alamin. (180) Shu'ayb and His Preaching to the Dwellers of Al-Aykah The companions of Al-Aykah were the people of Madyan, according to the most correct view. The Prophet of Allah Shu'ayb was one of them, but it does not say here, their brother Shu'ayb, because they called themselves by a name denoting their deification of Al-Aykah, which was a tree which they used to worship; it was said that it was a group of trees which were tangled, like trees in a thicket. For this reason, when Allah said that the companions of Al-Aykah denied the Messengers, He did not say, "When their brother Shu'ayb said to them." Rather, He said: إِذْ قَالَ لَهُمْ شُعَيْبٌ (When Shu'ayb said to them) He is not described as belonging to them because of the meaning that was inherent in the name given to them even though he was their brother by blood. Some people did not notice this point, so they thought that the dwellers of Al-Aykah were different from the people of Madyan, and claimed that Shu'ayb was sent to two nations; some said that he was sent to three. أَصْحَابُ الْأَيْكَةِ (The companions of Al-Aykah) were the people of Shu'ayb. This was the view of Ishaq bin Bishr. Someone besides Juwaybir said, "The dwellers of Al-Aykah and the people of Madyan are one and the same." And Allah knows best. Although there is another opinion that they were different nations with two identities, the correct view is that they were one nation, but they are described differently in different places. Shu'ayb preached to them and commanded them to be fair in their weights and measures, the same as is mentioned in the story of Madyan, which also indicates that they were the same nation.

"Give full measure, and cause no loss (to others). (181)"And weigh with the true and straight balance. (182)"And defraud not people by reducing their things, nor do evil, making corruption and mischief in the land. (183)"And have Taqwa of Him Who created you and the generations of the men of old. (184) The Command to Give Full Measure Allah commanded them to give full measure, and forbade them to give short measure. He said: أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ (Give full measure, and cause no loss.) meaning, 'when you give to people, give them full measure, and do not cause loss to them by giving them short measure, while taking full measure when you are the ones who are taking. Give as you take, and take as you give.' وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.) The balance is the scales. وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And defraud not people by reducing their things,) means, do not shortchange them. وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (nor do evil, making corruption and mischief in the land.) means, by engaging in banditry. This is like the Ayah, وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ (And sit not on every road, threatening)(7:86). وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ (And have Taqwa of Him Who created you and the generations of the men of old.) Here he is frightening them with the punishment of Allah Who created them and created their forefathers. This is like when Musa, peace be upon him, said: رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (Your Lord and the Lord of your ancient fathers!)(26:26). Ibn 'Abbas, Mujahid, As-Suddi, Sufyan bin 'Uyaynah and 'Abdur-Rahman bin Zayd bin Aslam said: وَالْجِبِلَّةَ الْأَوَّلِينَ (the generations of the men of old.) means, He created the early generations. And Ibn Zayd recited: وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا (And indeed he (Shaytan) did lead astray a great multitude of you)(36:62).

"Give full measure, and cause no loss (to others). (181)"And weigh with the true and straight balance. (182)"And defraud not people by reducing their things, nor do evil, making corruption and mischief in the land. (183)"And have Taqwa of Him Who created you and the generations of the men of old. (184) The Command to Give Full Measure Allah commanded them to give full measure, and forbade them to give short measure. He said: أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ (Give full measure, and cause no loss.) meaning, 'when you give to people, give them full measure, and do not cause loss to them by giving them short measure, while taking full measure when you are the ones who are taking. Give as you take, and take as you give.' وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.) The balance is the scales. وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And defraud not people by reducing their things,) means, do not shortchange them. وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (nor do evil, making corruption and mischief in the land.) means, by engaging in banditry. This is like the Ayah, وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ (And sit not on every road, threatening)(7:86). وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ (And have Taqwa of Him Who created you and the generations of the men of old.) Here he is frightening them with the punishment of Allah Who created them and created their forefathers. This is like when Musa, peace be upon him, said: رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (Your Lord and the Lord of your ancient fathers!)(26:26). Ibn 'Abbas, Mujahid, As-Suddi, Sufyan bin 'Uyaynah and 'Abdur-Rahman bin Zayd bin Aslam said: وَالْجِبِلَّةَ الْأَوَّلِينَ (the generations of the men of old.) means, He created the early generations. And Ibn Zayd recited: وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا (And indeed he (Shaytan) did lead astray a great multitude of you)(36:62).

"Give full measure, and cause no loss (to others). (181)"And weigh with the true and straight balance. (182)"And defraud not people by reducing their things, nor do evil, making corruption and mischief in the land. (183)"And have Taqwa of Him Who created you and the generations of the men of old. (184) The Command to Give Full Measure Allah commanded them to give full measure, and forbade them to give short measure. He said: أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ (Give full measure, and cause no loss.) meaning, 'when you give to people, give them full measure, and do not cause loss to them by giving them short measure, while taking full measure when you are the ones who are taking. Give as you take, and take as you give.' وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.) The balance is the scales. وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And defraud not people by reducing their things,) means, do not shortchange them. وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (nor do evil, making corruption and mischief in the land.) means, by engaging in banditry. This is like the Ayah, وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ (And sit not on every road, threatening)(7:86). وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ (And have Taqwa of Him Who created you and the generations of the men of old.) Here he is frightening them with the punishment of Allah Who created them and created their forefathers. This is like when Musa, peace be upon him, said: رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (Your Lord and the Lord of your ancient fathers!)(26:26). Ibn 'Abbas, Mujahid, As-Suddi, Sufyan bin 'Uyaynah and 'Abdur-Rahman bin Zayd bin Aslam said: وَالْجِبِلَّةَ الْأَوَّلِينَ (the generations of the men of old.) means, He created the early generations. And Ibn Zayd recited: وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا (And indeed he (Shaytan) did lead astray a great multitude of you)(36:62).

"Give full measure, and cause no loss (to others). (181)"And weigh with the true and straight balance. (182)"And defraud not people by reducing their things, nor do evil, making corruption and mischief in the land. (183)"And have Taqwa of Him Who created you and the generations of the men of old. (184) The Command to Give Full Measure Allah commanded them to give full measure, and forbade them to give short measure. He said: أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ (Give full measure, and cause no loss.) meaning, 'when you give to people, give them full measure, and do not cause loss to them by giving them short measure, while taking full measure when you are the ones who are taking. Give as you take, and take as you give.' وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.) The balance is the scales. وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And defraud not people by reducing their things,) means, do not shortchange them. وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (nor do evil, making corruption and mischief in the land.) means, by engaging in banditry. This is like the Ayah, وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ (And sit not on every road, threatening)(7:86). وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ (And have Taqwa of Him Who created you and the generations of the men of old.) Here he is frightening them with the punishment of Allah Who created them and created their forefathers. This is like when Musa, peace be upon him, said: رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (Your Lord and the Lord of your ancient fathers!)(26:26). Ibn 'Abbas, Mujahid, As-Suddi, Sufyan bin 'Uyaynah and 'Abdur-Rahman bin Zayd bin Aslam said: وَالْجِبِلَّةَ الْأَوَّلِينَ (the generations of the men of old.) means, He created the early generations. And Ibn Zayd recited: وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا (And indeed he (Shaytan) did lead astray a great multitude of you)(36:62).

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

They said: "You are only one of those bewitched! (185)"You are but a human being like us and verily, we think that you are one of the liars! (186)"So, cause a piece of the heaven to fall on us, if you are of the truthful! (187)He said: "My Lord is the Best Knower of what you do. (188)But they denied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day (189)Verily, in this is indeed a sign, yet most of them are not believers (190)And verily your Lord, He is indeed the All-Mighty, the Most Merciful (191) The Response of Shu'ayb's People, Their Disbelief in Him and the Coming of the Punishment Upon Them Allah tells us how his people responded, and how it was like the response of Thamud to their Messenger – for they were of like mind – when they said: إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ (You are only one of those bewitched!) meaning, 'you are one of those who are affected by witchcraft.' وَمَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ الْكَاذِبِينَ (You are but a human being like us and verily, we think that you are one of the liars!) means, 'we think you are deliberately lying to us in what you say, and Allah has not sent you to us.' فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So cause a piece of the heaven to fall on us,) Ad-Dahhak said: "One side of the heavens." Qatadah said: "A piece of the heaven." As-Suddi said: "A punishment from heaven." This is like what the Quraysh said, as Allah tells us: وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us)(17:90) until: أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face.")(17:92) وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ (And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky....")(8:32). Similarly, these ignorant disbelievers said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us, if you are of the truthful!) قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (He said: "My Lord is the Best Knower of what you do.") means, 'Allah knows best about you, and if you deserve that, He will punish you therewith, and He will not treat you unjustly.' So this is what happened to them – as they asked for – an exact recompense. Allah says: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they denied him, so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) This is what they asked for, when they asked for a part of the heaven to fall upon them. Allah made their punishment in the form of intense heat which overwhelmed them for seven days, and nothing could protect them from it. Then He sent a cloud to shade them, so they ran towards it to seek its shade from the heat. When all of them had gathered underneath it, Allah sent sparks of fire and flames and intense heat upon them, and caused the earth to convulse beneath them, and He sent against them a mighty Sayhah which destroyed their souls. Allah says: إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (Indeed that was the torment of a Great Day.) Allah has mentioned how they were destroyed in three places in the Qur'an, in each of which it is described in a manner which fits the context. In Surat Al-A'raf He says that the earthquake seized them, and they lay (dead), prostrate in their homes. This was because they said: لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ("We shall certainly drive you out, O Shu'ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.")(7:88) They had sought to scare the Prophet of Allah and those who followed him, so they were seized by the earthquake. In Surah Hud, Allah says: وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Sayhah seized the wrongdoers)(11:94). This was because they mocked the Allah's Prophet when they said: أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ ("Does your Salah command that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!")(11:87). They had said this in a mocking, sarcastic tone, so it was befitting that the Sayhah should come and silence them, as Allah says: فَأَخَذَتْهُمُ الصَّيْحَةُ (So As-Saihah overtook them)(15:73). وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And As-Saihah seized the wrongdoers)(11:94). And here, they said: فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ السَّمَاءِ (So, cause a piece of the heaven to fall on us,) in a stubborn and obstinate manner. So, it was fitting that something they never thought would happen should befall them: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (so the torment of the Day of Shadow seized them. Indeed that was the torment of a Great Day.) Muhammad bin Jarir narrated from Yazid Al-Bahili: "I asked Ibn 'Abbas about this Ayah: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (so the torment of the Day of Shadow seized them.) He said: 'Allah sent upon them thunder and intense heat, and it terrified them [so they entered their houses and it pursued them to the innermost parts of their houses and terrified them further], and they ran fleeing from their houses into the fields. Then Allah sent upon them clouds which shaded them from the sun, and they found it cool and pleasant, so they called out to one another until they had all gathered beneath the cloud, then Allah sent fire upon them.' Ibn 'Abbas said, 'That was the torment of the Day of Shadow, indeed that was the torment of a Great Day.'" إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ - وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ (Verily, in this is an Ayah, yet most of them are not believers. And verily, your Lord, He is truly, the All-Mighty, the Most Merciful.)(26:8-9) meaning, He is All-Mighty in His punishment of the disbelievers, and Most Merciful towards His believing servants.

And truly, this is a revelation from the Lord of all that exists (192)Which the trustworthy Ruh (Jibril) has brought down (193)Upon your heart that you may be (one) of the warners (194)In the plain Arabic language (195) The Qur'an Was Revealed by Allah Here Allah tells us about the Book which He revealed to His servant and Messenger Muhammad ﷺ. وَإِنَّهُ (And truly, this) refers to the Qur'an, which at the beginning of the Surah was described as وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَٰنِ مُحْدَثٍ (and never comes there unto them a Reminder as a recent revelation from the Most Gracious...)(26:5). لَتَنزِيلُ رَبِّ الْعَالَمِينَ (is a revelation from the Lord of Al-'Alamin.) means, Allah has sent it down to you and revealed it to you. نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (Which the trustworthy Ruh has brought down.) This refers to Jibril, peace be upon him. This was the view of more than one of the Salaf: Ibn 'Abbas, Muhammad bin Ka'b, Qatadah, 'Atiyyah Al-'Awfi, As-Suddi, Ad-Dahhak, Az-Zuhri and Ibn Jurayj. This is an issue concerning which there is no dispute. Az-Zuhri said, "This is like the Ayah: قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ (Say: "Whoever is an enemy to Jibril – for indeed he has brought it down to your heart by Allah's permission, confirming what came before it...")(2:97). عَلَىٰ قَلْبِكَ (Upon your heart) 'O Muhammad, free from any contamination, with nothing added or taken away.' لِتَكُونَ مِنَ الْمُنذِرِينَ (that you may be of the warners,) means, 'so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.' بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ (In the plain Arabic language.) meaning, 'this Qur'an which We have revealed to you, We have revealed in perfect and eloquent Arabic, so that it may be quite clear, leaving no room for excuses and establishing clear proof, showing the straight path.'

And truly, this is a revelation from the Lord of all that exists (192)Which the trustworthy Ruh (Jibril) has brought down (193)Upon your heart that you may be (one) of the warners (194)In the plain Arabic language (195) The Qur'an Was Revealed by Allah Here Allah tells us about the Book which He revealed to His servant and Messenger Muhammad ﷺ. وَإِنَّهُ (And truly, this) refers to the Qur'an, which at the beginning of the Surah was described as وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَٰنِ مُحْدَثٍ (and never comes there unto them a Reminder as a recent revelation from the Most Gracious...)(26:5). لَتَنزِيلُ رَبِّ الْعَالَمِينَ (is a revelation from the Lord of Al-'Alamin.) means, Allah has sent it down to you and revealed it to you. نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (Which the trustworthy Ruh has brought down.) This refers to Jibril, peace be upon him. This was the view of more than one of the Salaf: Ibn 'Abbas, Muhammad bin Ka'b, Qatadah, 'Atiyyah Al-'Awfi, As-Suddi, Ad-Dahhak, Az-Zuhri and Ibn Jurayj. This is an issue concerning which there is no dispute. Az-Zuhri said, "This is like the Ayah: قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ (Say: "Whoever is an enemy to Jibril – for indeed he has brought it down to your heart by Allah's permission, confirming what came before it...")(2:97). عَلَىٰ قَلْبِكَ (Upon your heart) 'O Muhammad, free from any contamination, with nothing added or taken away.' لِتَكُونَ مِنَ الْمُنذِرِينَ (that you may be of the warners,) means, 'so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.' بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ (In the plain Arabic language.) meaning, 'this Qur'an which We have revealed to you, We have revealed in perfect and eloquent Arabic, so that it may be quite clear, leaving no room for excuses and establishing clear proof, showing the straight path.'

And truly, this is a revelation from the Lord of all that exists (192)Which the trustworthy Ruh (Jibril) has brought down (193)Upon your heart that you may be (one) of the warners (194)In the plain Arabic language (195) The Qur'an Was Revealed by Allah Here Allah tells us about the Book which He revealed to His servant and Messenger Muhammad ﷺ. وَإِنَّهُ (And truly, this) refers to the Qur'an, which at the beginning of the Surah was described as وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَٰنِ مُحْدَثٍ (and never comes there unto them a Reminder as a recent revelation from the Most Gracious...)(26:5). لَتَنزِيلُ رَبِّ الْعَالَمِينَ (is a revelation from the Lord of Al-'Alamin.) means, Allah has sent it down to you and revealed it to you. نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (Which the trustworthy Ruh has brought down.) This refers to Jibril, peace be upon him. This was the view of more than one of the Salaf: Ibn 'Abbas, Muhammad bin Ka'b, Qatadah, 'Atiyyah Al-'Awfi, As-Suddi, Ad-Dahhak, Az-Zuhri and Ibn Jurayj. This is an issue concerning which there is no dispute. Az-Zuhri said, "This is like the Ayah: قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ (Say: "Whoever is an enemy to Jibril – for indeed he has brought it down to your heart by Allah's permission, confirming what came before it...")(2:97). عَلَىٰ قَلْبِكَ (Upon your heart) 'O Muhammad, free from any contamination, with nothing added or taken away.' لِتَكُونَ مِنَ الْمُنذِرِينَ (that you may be of the warners,) means, 'so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.' بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ (In the plain Arabic language.) meaning, 'this Qur'an which We have revealed to you, We have revealed in perfect and eloquent Arabic, so that it may be quite clear, leaving no room for excuses and establishing clear proof, showing the straight path.'

And truly, this is a revelation from the Lord of all that exists (192)Which the trustworthy Ruh (Jibril) has brought down (193)Upon your heart that you may be (one) of the warners (194)In the plain Arabic language (195) The Qur'an Was Revealed by Allah Here Allah tells us about the Book which He revealed to His servant and Messenger Muhammad ﷺ. وَإِنَّهُ (And truly, this) refers to the Qur'an, which at the beginning of the Surah was described as وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَٰنِ مُحْدَثٍ (and never comes there unto them a Reminder as a recent revelation from the Most Gracious...)(26:5). لَتَنزِيلُ رَبِّ الْعَالَمِينَ (is a revelation from the Lord of Al-'Alamin.) means, Allah has sent it down to you and revealed it to you. نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (Which the trustworthy Ruh has brought down.) This refers to Jibril, peace be upon him. This was the view of more than one of the Salaf: Ibn 'Abbas, Muhammad bin Ka'b, Qatadah, 'Atiyyah Al-'Awfi, As-Suddi, Ad-Dahhak, Az-Zuhri and Ibn Jurayj. This is an issue concerning which there is no dispute. Az-Zuhri said, "This is like the Ayah: قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ (Say: "Whoever is an enemy to Jibril – for indeed he has brought it down to your heart by Allah's permission, confirming what came before it...")(2:97). عَلَىٰ قَلْبِكَ (Upon your heart) 'O Muhammad, free from any contamination, with nothing added or taken away.' لِتَكُونَ مِنَ الْمُنذِرِينَ (that you may be of the warners,) means, 'so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.' بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ (In the plain Arabic language.) meaning, 'this Qur'an which We have revealed to you, We have revealed in perfect and eloquent Arabic, so that it may be quite clear, leaving no room for excuses and establishing clear proof, showing the straight path.'

And verily, it is in the Zubur of the former people (196)Is it not a sign to them that the learned scholars of the Children of Israel knew it (197)And if We had revealed it unto any of the non-Arabs (198)And he had recited it unto them, they would not have believed in it (199) The Qur'an Was Mentioned in the Previous Scriptures Allah says: this Qur'an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently. Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (And (remember) when 'Isa, son of Maryam, said: "O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.)(61:6) Zubur here refers to Books; Zubur is the plural of Az-Zabur, which is also the name used to refer to the Book given to Dawud. Allah says: وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in the Az-Zubur.)(54:52), meaning, it is recorded against them in the books of the angels. Then Allah says: أَوَلَمْ يَكُن لَّهُمْ آيَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it?) meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur'an mentioned in the Scriptures which they study The meaning is: the fair-minded among them admitted that the attributes of Muhammad ﷺ and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as 'Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet ﷺ. Allah said: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ (Those who follow the Messenger, the Prophet who can neither read nor write...)(7:157) The Intense Disbelief of Quraysh Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur'an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him. Allah says: وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ الْأَعْجَمِينَ - فَقَرَأَهُ عَلَيْهِم مَّا كَانُوا بِهِ مُؤْمِنِينَ (And if We had revealed it unto any of the non-Arabs, And he had recited it unto them, they would not have believed in it.) And Allah says: وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say: "Our eyes have been dazzled...")(15:14-15) وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ (And even if We had sent down unto them angels, and the dead had spoken unto them...)(6:111) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (Truly, those, against whom the Word of your Lord has been justified, will not believe.)(10:96)

And verily, it is in the Zubur of the former people (196)Is it not a sign to them that the learned scholars of the Children of Israel knew it (197)And if We had revealed it unto any of the non-Arabs (198)And he had recited it unto them, they would not have believed in it (199) The Qur'an Was Mentioned in the Previous Scriptures Allah says: this Qur'an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently. Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (And (remember) when 'Isa, son of Maryam, said: "O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.)(61:6) Zubur here refers to Books; Zubur is the plural of Az-Zabur, which is also the name used to refer to the Book given to Dawud. Allah says: وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in the Az-Zubur.)(54:52), meaning, it is recorded against them in the books of the angels. Then Allah says: أَوَلَمْ يَكُن لَّهُمْ آيَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it?) meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur'an mentioned in the Scriptures which they study The meaning is: the fair-minded among them admitted that the attributes of Muhammad ﷺ and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as 'Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet ﷺ. Allah said: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ (Those who follow the Messenger, the Prophet who can neither read nor write...)(7:157) The Intense Disbelief of Quraysh Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur'an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him. Allah says: وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ الْأَعْجَمِينَ - فَقَرَأَهُ عَلَيْهِم مَّا كَانُوا بِهِ مُؤْمِنِينَ (And if We had revealed it unto any of the non-Arabs, And he had recited it unto them, they would not have believed in it.) And Allah says: وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say: "Our eyes have been dazzled...")(15:14-15) وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ (And even if We had sent down unto them angels, and the dead had spoken unto them...)(6:111) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (Truly, those, against whom the Word of your Lord has been justified, will not believe.)(10:96)

And verily, it is in the Zubur of the former people (196)Is it not a sign to them that the learned scholars of the Children of Israel knew it (197)And if We had revealed it unto any of the non-Arabs (198)And he had recited it unto them, they would not have believed in it (199) The Qur'an Was Mentioned in the Previous Scriptures Allah says: this Qur'an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently. Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (And (remember) when 'Isa, son of Maryam, said: "O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.)(61:6) Zubur here refers to Books; Zubur is the plural of Az-Zabur, which is also the name used to refer to the Book given to Dawud. Allah says: وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in the Az-Zubur.)(54:52), meaning, it is recorded against them in the books of the angels. Then Allah says: أَوَلَمْ يَكُن لَّهُمْ آيَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it?) meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur'an mentioned in the Scriptures which they study The meaning is: the fair-minded among them admitted that the attributes of Muhammad ﷺ and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as 'Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet ﷺ. Allah said: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ (Those who follow the Messenger, the Prophet who can neither read nor write...)(7:157) The Intense Disbelief of Quraysh Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur'an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him. Allah says: وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ الْأَعْجَمِينَ - فَقَرَأَهُ عَلَيْهِم مَّا كَانُوا بِهِ مُؤْمِنِينَ (And if We had revealed it unto any of the non-Arabs, And he had recited it unto them, they would not have believed in it.) And Allah says: وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say: "Our eyes have been dazzled...")(15:14-15) وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ (And even if We had sent down unto them angels, and the dead had spoken unto them...)(6:111) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (Truly, those, against whom the Word of your Lord has been justified, will not believe.)(10:96)

And verily, it is in the Zubur of the former people (196)Is it not a sign to them that the learned scholars of the Children of Israel knew it (197)And if We had revealed it unto any of the non-Arabs (198)And he had recited it unto them, they would not have believed in it (199) The Qur'an Was Mentioned in the Previous Scriptures Allah says: this Qur'an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently. Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ (And (remember) when 'Isa, son of Maryam, said: "O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.)(61:6) Zubur here refers to Books; Zubur is the plural of Az-Zabur, which is also the name used to refer to the Book given to Dawud. Allah says: وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in the Az-Zubur.)(54:52), meaning, it is recorded against them in the books of the angels. Then Allah says: أَوَلَمْ يَكُن لَّهُمْ آيَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it?) meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur'an mentioned in the Scriptures which they study The meaning is: the fair-minded among them admitted that the attributes of Muhammad ﷺ and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as 'Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet ﷺ. Allah said: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ (Those who follow the Messenger, the Prophet who can neither read nor write...)(7:157) The Intense Disbelief of Quraysh Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur'an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him. Allah says: وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ الْأَعْجَمِينَ - فَقَرَأَهُ عَلَيْهِم مَّا كَانُوا بِهِ مُؤْمِنِينَ (And if We had revealed it unto any of the non-Arabs, And he had recited it unto them, they would not have believed in it.) And Allah says: وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say: "Our eyes have been dazzled...")(15:14-15) وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ (And even if We had sent down unto them angels, and the dead had spoken unto them...)(6:111) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (Truly, those, against whom the Word of your Lord has been justified, will not believe.)(10:96)

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

Thus have We caused it to enter the hearts of the criminals (200)They will not believe in it until they see the painful torment (201)It shall come to them of a sudden, while they perceive it not (202)Then they will say: "Can we be respited? (203)Would they then wish for Our torment to be hastened on (204)Think, if We do let them enjoy for years (205)And afterwards comes to them that which they had been promised (206)All that with which they used to enjoy shall not avail them (207)And never did We destroy a township but it had its warner (208)By way of reminder, and We have never been unjust (209) The Deniers Will Never Believe Until They See the Torment Allah says: 'thus We caused denial, disbelief, rejection and stubbornness to enter the hearts of the sinners.' لَا يُؤْمِنُونَ بِهِ (They will not believe in it), i.e., the truth, حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode. فَيَأْتِيَهُم بَغْتَةً (It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly, وَهُمْ لَا يَشْعُرُونَ - فَيَقُولُوا هَلْ نَحْنُ مُنظَرُونَ (while they perceive it not. Then they will say: "Can we be respited?") means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah – or so they claim. This is like the Ayah: وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ (And warn mankind of the Day when the torment will come unto them) until: مَا لَكُم مِّن زَوَالٍ (that you would not leave)(14: 44). When every sinner and evildoer sees his punishment, he will feel intense regret. Such was the case of Fir'awn, when Musa prayed against him: رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا (Our Lord! "You have indeed bestowed on Fir'awn and his chiefs splendor and wealth in the life of this world) until: قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا ((Allah) said: "Verily, the invocation of you both is accepted.")(10:88-89). This supplication had an effect on Fir'awn: he did not believe until he saw the painful torment: حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ (till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe.") until: وَكُنتَ مِنَ الْمُفْسِدِينَ (and you were one of the mischief-makers)(10:90-91). And Allah says: فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ (so when they saw Our punishment, they said: "We believe in Allah Alone...")(40:84). أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Would they then wish for Our torment to be hastened on?) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen: ائْتِنَا بِعَذَابِ اللَّهِ (Bring Allah's torment upon us)(29:29). This is as Allah said: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ (And they ask you to hasten on the torment...)(29:53). Then Allah says: أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ - ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ - مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, 'even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then?' كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning)(79:46). And Allah says: يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ (Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment)(2:96). وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ (And what will his wealth avail him when he goes down?)(92:11) Allah says here: مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ (All that with which they used to enjoy shall not avail them.) According to an authentic Hadith: يُؤْتَى بِالْكَافِرِ فَيُغْمَسُ فِي النَّارِ غَمْسَةً ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ رَأَيْتَ نَعِيمًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ، وَيُؤتَى بِأَشَدِّ النَّاسِ بُؤْسًا كَانَ فِي الدُّنْيَا، فَيُصْبَغُ فِي الْجَنَّةِ صَبْغَةً، ثُمَّ يُقَالُ لَهُ: هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ فَيَقُولُ: لَا وَاللهِ يَا رَبِّ (The disbelievers will be brought and once dipped into the Fire, then it will be said to him: "Did you ever see anything good? Did you ever see anything good?" He will say, "No, O Lord!" Then the most miserable person who ever lived on earth will be brought, and he will be put in Paradise for a brief spell, then it will be said to him, "Did you ever see anything bad?" He will say, "No, O Lord.") meaning: as if nothing ever happened. Then Allah tells us of His justice towards His creation, in that He does not destroy any nation until after He has left them with no excuse, by warning them, sending Messengers to them and establishing proof against them. He says: وَمَا أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ - ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ (And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا (And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our Ayat.) until; وَأَهْلُهَا ظَالِمُونَ (the people thereof are wrongdoers)(28:59).

And it is not the Shayatin (devils) who have brought it down (210)Neither would it suit them nor are they able (211)Verily, they have been removed far from hearing it (212) The Qur'an Was Brought Down by Jibril, Not Shaytan Allah tells us about His Book, which falsehood cannot approach from before or behind it, sent down by the All-Wise, Worthy of all praise. He states that it has been brought down by the trustworthy Ruh (i.e., Jibril) who is helped by Allah, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ (And it is not the Shayatin who have brought it down.) Then He tells us that it could not be the case for three reasons that the Shayatin brought it down. One is that it would not suit them, i.e., they have no desire to do so and they do not want to, because their nature is to corrupt and misguide people, but this contains words enjoining what is right and forbidding what is evil, and light, guidance and mighty proofs. There is a big difference between this and the Shayatin, Allah says: وَمَا يَنبَغِي لَهُمْ (Neither would it suit them) وَمَا يَسْتَطِيعُونَ (nor are they able.) meaning, even if they wanted to, they could not do it. Allah says: لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ (Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah)(59:21). Then Allah explains that even if they wanted to and were able to bear it and convey it, they still would not be able to achieve that, because they were prevented from hearing the Qur'an when it was brought down, for the heavens were filled with guardians and shooting stars at the time when the Qur'an was being revealed to the Messenger of Allah ﷺ, so none of the Shayatin could hear even one letter of it, lest there be any confusion in the matter. This is a part of Allah's mercy towards His servants, protection of His Laws, and support for His Book and His Messenger ﷺ. Allah says: إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (Verily, they have been removed far from hearing it.) This is like what Allah tells us about the Jinn: وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا - وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا (And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) until; أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا (or whether their Lord intends for them a right path)[72:8-10].

And it is not the Shayatin (devils) who have brought it down (210)Neither would it suit them nor are they able (211)Verily, they have been removed far from hearing it (212) The Qur'an Was Brought Down by Jibril, Not Shaytan Allah tells us about His Book, which falsehood cannot approach from before or behind it, sent down by the All-Wise, Worthy of all praise. He states that it has been brought down by the trustworthy Ruh (i.e., Jibril) who is helped by Allah, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ (And it is not the Shayatin who have brought it down.) Then He tells us that it could not be the case for three reasons that the Shayatin brought it down. One is that it would not suit them, i.e., they have no desire to do so and they do not want to, because their nature is to corrupt and misguide people, but this contains words enjoining what is right and forbidding what is evil, and light, guidance and mighty proofs. There is a big difference between this and the Shayatin, Allah says: وَمَا يَنبَغِي لَهُمْ (Neither would it suit them) وَمَا يَسْتَطِيعُونَ (nor are they able.) meaning, even if they wanted to, they could not do it. Allah says: لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ (Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah)(59:21). Then Allah explains that even if they wanted to and were able to bear it and convey it, they still would not be able to achieve that, because they were prevented from hearing the Qur'an when it was brought down, for the heavens were filled with guardians and shooting stars at the time when the Qur'an was being revealed to the Messenger of Allah ﷺ, so none of the Shayatin could hear even one letter of it, lest there be any confusion in the matter. This is a part of Allah's mercy towards His servants, protection of His Laws, and support for His Book and His Messenger ﷺ. Allah says: إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (Verily, they have been removed far from hearing it.) This is like what Allah tells us about the Jinn: وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا - وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا (And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) until; أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا (or whether their Lord intends for them a right path)[72:8-10].

And it is not the Shayatin (devils) who have brought it down (210)Neither would it suit them nor are they able (211)Verily, they have been removed far from hearing it (212) The Qur'an Was Brought Down by Jibril, Not Shaytan Allah tells us about His Book, which falsehood cannot approach from before or behind it, sent down by the All-Wise, Worthy of all praise. He states that it has been brought down by the trustworthy Ruh (i.e., Jibril) who is helped by Allah, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ (And it is not the Shayatin who have brought it down.) Then He tells us that it could not be the case for three reasons that the Shayatin brought it down. One is that it would not suit them, i.e., they have no desire to do so and they do not want to, because their nature is to corrupt and misguide people, but this contains words enjoining what is right and forbidding what is evil, and light, guidance and mighty proofs. There is a big difference between this and the Shayatin, Allah says: وَمَا يَنبَغِي لَهُمْ (Neither would it suit them) وَمَا يَسْتَطِيعُونَ (nor are they able.) meaning, even if they wanted to, they could not do it. Allah says: لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ (Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah)(59:21). Then Allah explains that even if they wanted to and were able to bear it and convey it, they still would not be able to achieve that, because they were prevented from hearing the Qur'an when it was brought down, for the heavens were filled with guardians and shooting stars at the time when the Qur'an was being revealed to the Messenger of Allah ﷺ, so none of the Shayatin could hear even one letter of it, lest there be any confusion in the matter. This is a part of Allah's mercy towards His servants, protection of His Laws, and support for His Book and His Messenger ﷺ. Allah says: إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (Verily, they have been removed far from hearing it.) This is like what Allah tells us about the Jinn: وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا - وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا (And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.) until; أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا (or whether their Lord intends for them a right path)[72:8-10].

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

So, invoke not with Allah another god lest you should be among those who receive punishment (231)And warn your tribe of near kindred (214)And be kind and humble to the believers who follow you (215)Then if they disobey you, say: "I am innocent of what you do. (216)And put your trust in the All-Mighty, the Most Merciful (217)Who sees you when you stand up (218)And your movements among those who fall prostrate (219)Verily, He, only He, is the All-Hearer, the All-Knower (220) The Command to Warn His Tribe of Near Kindred Here Allah commands (His Prophet ﷺ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger ﷺ to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.)(36:6), لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it)(42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُوا إِلَىٰ رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord)(6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.)(19:97), لِأُنذِرَكُم بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach)(6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place)(11:17). According to Sahih Muslim, [the Prophet ﷺ said:] وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّارَ (By the One in Whose Hand is my soul, no one from these nations – Jewish or Christian – hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn 'Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.), the Prophet ﷺ went to As-Safa', climbed up and called out, يَا صَبَاحَاهُ (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: يَا بَنِي عَبْدِ الْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيٍّ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟ (O Bani 'Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you – would you believe me?) They said, "Yes." He said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيدٍ (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this?" Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)[111:1] This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that 'A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِ الْمُطَّلِبِ، يَا بَنِي عَبْدِ الْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم (O Fatimah daughter of Muhammad, O Safiyyah daughter of 'Abd Al-Muttalib, O Bani 'Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin 'Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاهُ (O Bani 'Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, 'in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes)(52:48) Ibn 'Abbas said that the Ayah, الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." 'Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِي يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِي يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِي السَّاجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِي يَرَاكَ حِينَ تَقُومُ - وَتَقَلُّبَكَ فِي السَّاجِدِينَ (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of 'Ikrimah, 'Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it)(10:61).

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.

Shall I inform you upon whom the Shayatin descend (221)They descend on every lying, sinful person (Athim)(222)Who gives ear, and most of them are liars (223)As for the poets, the astray follow them (234)See you not that they speak about every subject in their poetry (225)And that they say what they do not do (226)Except those who believe and do righteous deeds, and remember Allah much and vindicate themselves after they have been wronged. And those who do wrong will come to know by what overturning they will be overturned (227) Refutation of the Fabrications of the Idolators Here Allah addresses those idolators who claimed that what was brought by the Messenger ﷺ was not the truth but was merely something that he had made up by himself, or that it came to him in visions from the Jinn. Allah stated that His Messenger was above their claims and fabrications, and that what he had brought did indeed come from Allah, and that it was a revelation and inspiration, brought down by a noble, trustworthy and mighty angel. It did not come from the Shayatin, because they have no desire for anything like this Noble Qur'an – they descend upon those who are like them, the lying fortune-tellers. Allah says: هَلْ أُنَبِّئُكُمْ (Shall I inform you) meaning, shall I tell you, عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ - تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ (upon whom the Shayatin descend? They descend on every lying, sinful person (Athim)) meaning, one whose speech is lies and fabrication. أَثِيمٍ (Athim) means, whose deeds are immoral. This is the person upon whom the Shayatin descend, fortune-tellers and other sinful liars. The Shayatin are also sinful liars. يُلْقُونَ السَّمْعَ (Who gives ear,) means, they try to overhear what is said in the heavens, and they try to hear something of the Unseen, then they add to it a hundred lies and tell it to their human comrades, who then tell it to others. Then the people believe everything they say because they were right about the one thing which was heard from the heavens. This was stated in an authentic Hadith recorded by Al-Bukhari from 'A'ishah, may Allah be pleased with her, who said, "The people asked the Prophet ﷺ about fortune-tellers, and he said: إِنَّهُمْ لَيْسُوا بِشَيْءٍ (They are nothing.) They said: "O Messenger of Allah, they say things that come true." The Prophet ﷺ said: تِلْكَ الْكَلِمَةُ مِنَ الْحَقِّ يَخْطَفُهَا الْـجِنِّـيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجِ، فَيَخْلِطُونَ مَعَهَا أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ (That is a word of truth which the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend, but he mixes it with more than one hundred lies.) Al-Bukhari also recorded that Abu Hurayrah said, "The Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ، كَأَنَّهَا سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا (لِلَّذِي قَالَ): الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُو السَّمْعِ، وَمُسْتَرِقُو السَّمْعِ هَكَذَا بَعْضُهُمْ فَوْقَ بَعْضٍ - وَصَفَ سُفْيَانُ بِيَدِهِ، فَحَرَّفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ، فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا: كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His decree, a chain beating on a rock. And when the fear in their hearts subsides, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great." Then when the Jinn who are listening out, one above the other) – and Sufyan illustrated this with a gesture, holding his hand vertically with his fingers outspread – (when they hear this, they throw it down from one to another, until it is passed to the fortune-teller or soothsayer. The shooting star may strike the Jinn before he passes it on, or he may pass it on before he is struck, and he adds to it one hundred lies, thus it is said: "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of that one thing which was heard from the heavens.) This was recorded by Al-Bukhari. Al-Bukhari recorded from 'A'ishah, may Allah be pleased with her, that the Prophet ﷺ said: إِنَّ الْمَلَائِكَةَ تَحَدَّثُ فِي الْعَنَانِ - وَالْعَنَانُ: الْغَمَامُ - بِالْأَمْرِ (يَكُونُ) فِي الْأَرْضِ، فَتَسْمَعُ الشَّيَاطِينُ الْكَلِمَةَ، فَتَقُرُّهَا فِي أُذُنِ الْكَاهِنِ كَمَا تُقَرُّ الْقَارُورَةُ، فَيَزِيدُونَ مَعَهَا مِائَةَ كَذْبَةٍ (The angels speak in the clouds about some matter on earth, and the Shayatin overhear what they say, so they tell it to the fortune-teller, gurgling into his ear like (a liquid poured) from a glass bottle, and he adds to it one hundred lies.) Refutation of the Claim That the Prophet (ﷺ) Was a Poet وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the astray ones follow them.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "The disbelievers follow the misguided among mankind and the Jinn." This was also the view of Mujahid, 'Abdur-Rahman bin Zayd bin Aslam, and others. 'Ikrimah said, "Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ (See you not that they speak about every subject in their poetry?) 'Ali bin Abi Talhah reported from Ibn 'Abbas that this means: "They indulge in every kind of nonsense." Ad-Dahhak reported that Ibn 'Abbas said, "They engage in every kind of verbal art." This was also the view of Mujahid and others. وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (And that they say what they do not do.) Al-'Awfi reported that Ibn 'Abbas said that at the time of the Messenger of Allah ﷺ, two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said: وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ - أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ - وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry? And that they say what they do not do.) What is meant here is that the Messenger ﷺ, to whom this Qur'an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ (And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur'an.)(36:69), إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exits.)(69:40-43) The Exception of the Poets of Islam إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin 'Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: "When the Ayah – وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, 'Abdullah bin Rawahah and Ka'b bin Malik came to the Messenger of Allah ﷺ, weeping, and said: "Allah knew when He revealed this Ayah that we are poets. The Prophet ﷺ recited to them the Ayah, إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who believe and do righteous deeds,) and said: أَنْتُم ((This means) you.) وَذَكَرُوا اللَّهَ كَثِيرًا (and remember Allah much). He said: أَنْتُم ((This means) you.) وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) He said: أَنْتُم ((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar? This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as [the poet] 'Abdullah bin Az-Zab'ari said when he became Muslim: "O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad – When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss." Similarly, Abu Sufyan bin Al-Harith bin 'Abd Al-Muttalib was one of the most hostile people towards the Prophet ﷺ, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah ﷺ. He began to praise the Messenger of Allah ﷺ where he had mocked him, and take him as a close friend where he had regarded him as an enemy. وَانتَصَرُوا مِن بَعْدِ مَا ظُلِمُوا (and vindicate themselves after they have been wronged.) Ibn 'Abbas said, "They responded in kind to the disbelievers who used to ridicule the believers in verse." This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah ﷺ said to Hassan: اهْجُهُم (Ridicule them in verse.) Or he said: هاجِهِمْ وَجِبْرِيلُ مَعَكَ (Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka'b bin Malik said to the Prophet ﷺ, "Allah has revealed what He revealed about the poets. The Messenger of Allah ﷺ said: إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ! لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْلِ (The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.) وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah, يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ (The Day when their excuses will be of no profit to wrongdoers)(40:52). According to the Sahih, the Messenger of Allah ﷺ said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ (Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di'amah said concerning the Ayah – وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ (And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu'ara'. Praise be to Allah, Lord of the worlds.