The Poets
In the name of God, Most Gracious, Most Merciful.[26:1]
Ta. Sin. Mim.

[26:2]
These are verses of the Book that makes (things) clear.

[26:3]
It may be thou frettest thy soul with grief, that they do not become Believers.

[26:4]
If (such) were Our Will, We could send down to them from the sky a Sign, to which they would bend their necks in humility.

[26:5]
But there comes not to them a newly-revealed Message from (God) Most Gracious, but they turn away therefrom.

[26:6]
They have indeed rejected (the Message): so they will know soon (enough) the truth of what they mocked at!

[26:7]
Do they not look at the earth,- how many noble things of all kinds We have produced therein?

[26:8]
Verily, in this is a Sign: but most of them do not believe.

[26:9]
And verily, thy Lord is He, the Exalted in Might, Most Merciful.

[26:10]
Behold, thy Lord called Moses: "Go to the people of iniquity,-

[26:11]
"The people of the Pharaoh: will they not fear God?"

[26:12]
He said: "O my Lord! I do fear that they will charge me with falsehood:

[26:13]
"My breast will be straitened. And my speech may not go (smoothly): so send unto Aaron.

[26:14]
"And (further), they have a charge of crime against me; and I fear they may slay me."

[26:15]
God said: "By no means! proceed then, both of you, with Our Signs; We are with you, and will listen (to your call).

[26:16]
"So go forth, both of you, to Pharaoh, and say: ’We have been sent by the Lord and Cherisher of the worlds;

[26:17]
"’Send thou with us the Children of Israel.’"

[26:18]
(Pharaoh) said: "Did we not cherish thee as a child among us, and didst thou not stay in our midst many years of thy life?

[26:19]
"And thou didst a deed of thine which (thou knowest) thou didst, and thou art an ungrateful (wretch)!"

[26:20]
Moses said: "I did it then, when I was in error.

[26:21]
"So I fled from you (all) when I feared you; but my Lord has (since) invested me with judgment (and wisdom) and appointed me as one of the apostles.

[26:22]
"And this is the favour with which thou dost reproach me,- that thou hast enslaved the Children of Israel!"

[26:23]
Pharaoh said: "And what is the ’Lord and Cherisher of the worlds’?"

[26:24]
(Moses) said: "The Lord and Cherisher of the heavens and the earth, and all between,- if ye want to be quite sure."

[26:25]
(Pharaoh) said to those around: "Did ye not listen (to what he says)?"

[26:26]
(Moses) said: "Your Lord and the Lord of your fathers from the beginning!"

[26:27]
(Pharaoh) said: "Truly your apostle who has been sent to you is a veritable madman!"

[26:28]
(Moses) said: "Lord of the East and the West, and all between! if ye only had sense!"

[26:29]
(Pharaoh) said: "If thou dost put forward any god other than me, I will certainly put thee in prison!"

[26:30]
(Moses) said: "Even if I showed you something clear (and) convincing?"

[26:31]
(Pharaoh) said: "Show it then, if thou tellest the truth!"

[26:32]
So (Moses) threw his rod, and behold, it was a serpent, plain (for all to see)!

[26:33]
And he drew out his hand, and behold, it was white to all beholders!

[26:34]
(Pharaoh) said to the Chiefs around him: "This is indeed a sorcerer well- versed:

[26:35]
"His plan is to get you out of your land by his sorcery; then what is it ye counsel?"

[26:36]
They said: "Keep him and his brother in suspense (for a while), and dispatch to the Cities heralds to collect-

[26:37]
"And bring up to thee all (our) sorcerers well-versed."

[26:38]
So the sorcerers were got together for the appointment of a day well-known,

[26:39]
And the people were told: "Are ye (now) assembled?-

[26:40]
"That we may follow the sorcerers (in religion) if they win?"

[26:41]
So when the sorcerers arrived, they said to Pharaoh: "Of course - shall we have a (suitable) reward if we win?

[26:42]
He said: "Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person)."

[26:43]
Moses said to them: "Throw ye - that which ye are about to throw!"

[26:44]
So they threw their ropes and their rods, and said: "By the might of Pharaoh, it is we who will certainly win!"

[26:45]
Then Moses threw his rod, when, behold, it straightway swallows up all the falsehoods which they fake!

[26:46]
Then did the sorcerers fall down, prostrate in adoration,

[26:47]
Saying: "We believe in the Lord of the Worlds,

[26:48]
"The Lord of Moses and Aaron."

[26:49]
Said (Pharaoh): "Believe ye in Him before I give you permission? surely he is your leader, who has taught you sorcery! but soon shall ye know!

[26:50]
"Be sure I will cut off your hands and your feet on opposite sides, and I will cause you all to die on the cross!"

[26:51]
They said: "No matter! for us, we shall but return to our Lord!

[26:52]
"Only, our desire is that our Lord will forgive us our faults, that we may become foremost among the believers!"

[26:53]
By inspiration we told Moses: "Travel by night with my servants; for surely ye shall be pursued."

[26:54]
Then Pharaoh sent heralds to (all) the Cities,

[26:55]
(Saying): "These (Israelites) are but a small band,

[26:56]
"And they are raging furiously against us;

[26:57]
"But we are a multitude amply fore-warned."

[26:58]
So We expelled them from gardens, springs,

[26:59]
Treasures, and every kind of honourable position;

[26:60]
Thus it was, but We made the Children of Israel inheritors of such things.

[26:61]
So they pursued them at sunrise.

[26:62]
And when the two bodies saw each other, the people of Moses said: "We are sure to be overtaken."

[26:63]
(Moses) said: "By no means! my Lord is with me! Soon will He guide me!"

[26:64]
Then We told Moses by inspiration: "Strike the sea with thy rod." So it divided, and each separate part became like the huge, firm mass of a mountain.

[26:65]
And We made the other party approach thither.

[26:66]
We delivered Moses and all who were with him;

[26:67]
But We drowned the others.

[26:68]
Verily in this is a Sign: but most of them do not believe.

[26:69]
And verily thy Lord is He, the Exalted in Might, Most Merciful.

[26:70]
And rehearse to them (something of) Abraham’s story.

[26:71]
Behold, he said to his father and his people: "What worship ye?"

[26:72]
They said: "We worship idols, and we remain constantly in attendance on them."

[26:73]
He said: "Do they listen to you when ye call (on them), or do you good or harm?"

[26:74]
They said: "Nay, but we found our fathers doing thus (what we do)."

[26:75]
He said: "Do ye then see whom ye have been worshipping,-

[26:76]
"Ye and your fathers before you?-

[26:77]
"For they are enemies to me; not so the Lord and Cherisher of the Worlds;

[26:78]
"Who created me, and it is He Who guides me;

[26:79]
"Who gives me food and drink,

[26:80]
"And when I am ill, it is He Who cures me;

[26:81]
"Who will cause me to die, and then to life (again);

[26:82]
"And who, I hope, will forgive me my faults on the day of Judgment.

[26:83]
"O my Lord! bestow wisdom on me, and join me with the righteous;

[26:84]
"Grant me honourable mention on the tongue of truth among the latest (generations);

[26:85]
"Make me one of the inheritors of the Garden of Bliss;

[26:86]
"Forgive my father, for that he is among those astray;

[26:87]
"And let me not be in disgrace on the Day when (men) will be raised up;-

[26:88]
"The Day whereon neither wealth nor sons will avail,

[26:89]
"But only he (will prosper) that brings to God a sound heart;

[26:90]
"To the righteous, the Garden will be brought near,

[26:91]
"And to those straying in Evil, the Fire will be placed in full view;

[26:92]
"And it shall be said to them: ’Where are the (gods) ye worshipped-

[26:93]
"’Besides God? Can they help you or help themselves?’

[26:94]
"Then they will be thrown headlong into the (Fire),- they and those straying in Evil,

[26:95]
"And the whole hosts of Iblis together.

[26:96]
"They will say there in their mutual bickerings:

[26:97]
"’By God, we were truly in an error manifest,

[26:98]
"’When we held you as equals with the Lord of the Worlds;

[26:99]
"’And our seducers were only those who were steeped in guilt.

[26:100]
"’Now, then, we have none to intercede (for us),

[26:101]
"’Nor a single friend to feel (for us).

[26:102]
"’Now if we only had a chance of return we shall truly be of those who believe!’"

[26:103]
Verily in this is a Sign but most of them do not believe.

[26:104]
And verily thy Lord is He, the Exalted in Might, Most Merciful.

[26:105]
The people of Noah rejected the apostles.

[26:106]
Behold, their brother Noah said to them: "Will ye not fear (God)?

[26:107]
"I am to you an apostle worthy of all trust:

[26:108]
"So fear God, and obey me.

[26:109]
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds:

[26:110]
"So fear God, and obey me."

[26:111]
They said: "Shall we believe in thee when it is the meanest that follow thee?"

[26:112]
He said: "And what do I know as to what they do?

[26:113]
"Their account is only with my Lord, if ye could (but) understand.

[26:114]
"I am not one to drive away those who believe.

[26:115]
"I am sent only to warn plainly in public."

[26:116]
They said: "If thou desist not, O Noah! thou shalt be stoned (to death)."

[26:117]
He said: "O my Lord! truly my people have rejected me.

[26:118]
"Judge Thou, then, between me and them openly, and deliver me and those of the Believers who are with me."

[26:119]
So We delivered him and those with him, in the Ark filled (with all creatures).

[26:120]
Thereafter We drowned those who remained behind.

[26:121]
Verily in this is a Sign: but most of them do not believe.

[26:122]
And verily thy Lord is He, the Exalted in Might, Most Merciful.

[26:123]
The ’Ad (people) rejected the apostles.

[26:124]
Behold, their brother Hud said to them: "Will ye not fear (God)?

[26:125]
"I am to you an apostle worthy of all trust:

[26:126]
"So fear God and obey me.

[26:127]
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.

[26:128]
"Do ye build a landmark on every high place to amuse yourselves?

[26:129]
"And do ye get for yourselves fine buildings in the hope of living therein (for ever)?

[26:130]
"And when ye exert your strong hand, do ye do it like men of absolute power?

[26:131]
"Now fear God, and obey me.

[26:132]
"Yea, fear Him Who has bestowed on you freely all that ye know.

[26:133]
"Freely has He bestowed on you cattle and sons,-

[26:134]
"And Gardens and Springs.

[26:135]
"Truly I fear for you the Penalty of a Great Day."

[26:136]
They said: "It is the same to us whether thou admonish us or be not among (our) admonishers!

[26:137]
"This is no other than a customary device of the ancients,

[26:138]
"And we are not the ones to receive Pains and Penalties!"

[26:139]
So they rejected him, and We destroyed them. Verily in this is a Sign: but most of them do not believe.

[26:140]
And verily thy Lord is He, the Exalted in Might, Most Merciful.

[26:141]
The Thamud (people) rejected the apostles.

[26:142]
Behold, their brother Salih said to them: "Will you not fear (God)?

[26:143]
"I am to you an apostle worthy of all trust.

[26:144]
"So fear God, and obey me.

[26:145]
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.

[26:146]
"Will ye be left secure, in (the enjoyment of) all that ye have here?-

[26:147]
"Gardens and Springs,

[26:148]
"And corn-fields and date-palms with spathes near breaking (with the weight of fruit)?

[26:149]
"And ye carve houses out of (rocky) mountains with great skill.

[26:150]
"But fear God and obey me;

[26:151]
"And follow not the bidding of those who are extravagant,-

[26:152]
"Who make mischief in the land, and mend not (their ways)."

[26:153]
They said: "Thou art only one of those bewitched!

[26:154]
"Thou art no more than a mortal like us: then bring us a Sign, if thou tellest the truth!"

[26:155]
He said: "Here is a she-camel: she has a right of watering, and ye have a right of watering, (severally) on a day appointed.

[26:156]
"Touch her not with harm, lest the Penalty of a Great Day seize you."

[26:157]
But they ham-strung her: then did they become full of regrets.

[26:158]
But the Penalty seized them. Verily in this is a Sign: but most of them do not believe.

[26:159]
And verily thy Lord is He, the Exalted in Might, Most Merciful.

[26:160]
The people of Lut rejected the apostles.

[26:161]
Behold, their brother Lut said to them: "Will ye not fear (God)?

[26:162]
"I am to you an apostle worthy of all trust.

[26:163]
"So fear God and obey me.

[26:164]
"No reward do I ask of you for it: my reward is only from the lord of the Worlds.

[26:165]
"Of all the creatures in the world, will ye approach males,

[26:166]
"And leave those whom God has created for you to be your mates? Nay, ye are a people transgressing (all limits)!"

[26:167]
They said: "If thou desist not, O Lut! thou wilt assuredly be cast out

[26:168]
He said: "I do detest your doings."

[26:169]
"O my Lord! deliver me and my family from such things as they do!"

[26:170]
So We delivered him and his family,- all

[26:171]
Except an old woman who lingered behind.

[26:172]
But the rest We destroyed utterly.

[26:173]
We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!

[26:174]
Verily in this is a Sign: but most of them do not believe.

[26:175]
And verily thy Lord is He, the Exalted in Might Most Merciful.

[26:176]
The Companions of the Wood rejected the apostles.

[26:176]
* v.176: See n. 2000 to xv. 78.

[26:177]
Behold, Shu’aib said to them: "Will ye not fear (God)?

[26:178]
"I am to you an apostle worthy of all trust.

[26:179]
"So fear God and obey me.

[26:180]
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.

[26:181]
"Give just measure, and cause no loss (to others by fraud).

[26:182]
"And weigh with scales true and upright.

[26:183]
"And withhold not things justly due to men, nor do evil in the land, working mischief.

[26:184]
"And fear Him Who created you and (who created) the generations before (you)"

[26:185]
They said: "Thou art only one of those bewitched!

[26:186]
"Thou art no more than a mortal like us, and indeed we think thou art a liar!

[26:187]
"Now cause a piece of the sky to fall on us, if thou art truthful!"

[26:188]
He said: "My Lord knows best what ye do."

[26:189]
But they rejected him. Then the punishment of a day of overshadowing gloom seized them, and that was the Penalty of a Great Day.

[26:190]
Verily in that is a Sign: but most of them do not believe.

[26:191]
And verily thy Lord is He, the Exalted in Might, Most Merciful.

[26:192]
Verily this is a Revelation from the Lord of the Worlds:

[26:193]
With it came down the spirit of Faith and Truth-

[26:194]
To thy heart and mind, that thou mayest admonish.

[26:195]
In the perspicuous Arabic tongue.

[26:196]
Without doubt it is (announced) in the mystic Books of former peoples.

[26:196]
* v.196: The word Zubur, used here, is plural of Zabar, which is mentioned in the Qur-in as the Book revealed to the prophet Da’ud. It has also been used in the Qur-in in generic sense of "Book" (LIV: 52). Here the word refers to the earlier Revelations.

[26:197]
Is it not a Sign to them that the Learned of the Children of Israel knew it (as true)?

[26:198]
Had We revealed it to any of the non-Arabs,

[26:199]
And had he recited it to them, they would not have believed in it.

[26:200]
Thus have We caused it to enter the hearts of the sinners.

[26:201]
They will not believe in it until they see the grievous Penalty;

[26:202]
But the (Penalty) will come to them of a sudden, while they perceive it not;

[26:203]
Then they will say: "Shall we be respited?"

[26:204]
Do they then ask for Our Penalty to be hastened on?

[26:205]
Seest thou? If We do let them enjoy (this life) for a few years,

[26:206]
Yet there comes to them at length the (Punishment) which they were promised!

[26:207]
It will profit them not that they enjoyed (this life)!

[26:208]
Never did We destroy a population, but had its warners -

[26:209]
By way of reminder; and We never are unjust.

[26:210]
No evil ones have brought down this (Revelation):

[26:211]
It would neither suit them nor would they be able (to produce it).

[26:212]
Indeed they have been removed far from even (a chance of) hearing it.

[26:213]
So call not on any other god with God, or thou wilt be among those under the Penalty.

[26:214]
And admonish thy nearest kinsmen,

[26:215]
And lower thy wing to the Believers who follow thee.

[26:216]
Then if they disobey thee, say: "I am free (of responsibility) for what ye do!"

[26:217]
And put thy trust on the Exalted in Might, the Merciful,-

[26:218]
Who seeth thee standing forth (in prayer),

[26:219]
And thy movements among those who prostrate themselves,

[26:220]
For it is He Who heareth and knoweth all things.

[26:221]
Shall I inform you, (O people!), on whom it is that the evil ones descend?

[26:222]
They descend on every lying, wicked person,

[26:223]
(Into whose ears) they pour hearsay vanities, and most of them are liars.

[26:224]
And the Poets,- It is those straying in Evil, who follow them:

[26:225]
Seest thou not that they wander distracted in every valley?-

[26:226]
And that they say what they practise not?-

[26:227]
Except those who believe, work righteousness, engage much in the remembrance of God, and defend themselves only after they are unjustly attacked. And soon will the unjust assailants know what vicissitudes their affairs will take!

---

* v.1 : ’Ibis is a combination of three Abbreviated Letters, as to which, generally, see Appendix 1, printed at the end of S.ii.

* v.2 : Cf. v. 17, and n. 716. The comparison of Allah’s revelation with Light is continued.

* v.3 : "They" are the Pagans of Makkah. From a human point of view it was a great disappointment to Allah’s Messenger in the middle period of his Makkan ministry that the Makkan could not be brought to believe in the Truth.

* v.4 : If it had been Allah’s Will and Plan to force people’s will, He could quite easily have forced the Makkans. But His Will and Plan work differently. His revelation is meant to train man’s own will so that it conforms to Allah’s beneficent purpose.

* v.6 : They may laugh at Allah’s Message of righteousness, but they will soon see the power of Truth and realise the real significance of the movement which they opposed. Where were the Pagans of Makkah after Badr, and still more, after the bloodless surrender of Makkah? And the meaning may be applied universally in all history.

* v.7 : If evil has a little run in this life, let them not run away with the notion that the world is for evil. They have only to look round at the physical and moral world around them, and they would be undeceived. But they are blind and without the Faith (the Light) which would open their eyes.

* v.9 : One Who is able to carry out all His Will and Plans. See n. 2818 to xxii. 40.

* v.10 : The part of the story of Moses told here is how Moses felt diffident about undertaking his commission; how Allah reassured him; how he went to Pharaoh with "the Signs"; how Pharaoh and his people rejected him; how their blasphemy recoiled on themselves, but the cause of Allah triumphed; in other words the point here is the reaction of a wicked people to the light that was held up to them, considered in its relation to the mind of Allah’s Messenger.

* v.13 : As we should say in English, "My heart would fail me, and my tongue cleave to my mouth." Moses had an impediment in his speech, and his mission was risky: see next note. But Allah’s Plan works in wondrous ways. Aaron was given to assist him in his mission, and Moses’s shortcomings were transformed by Allah’s grace into power, so that he became the most powerful leader of Israel.

* v.14 : Moses was brought up in the palace of Pharaoh, as narrated in his personal story in xx. 3940 and n. 2563. When he was grown-up he saw an Egyptian smiling an Israelite, and as the Israelites were being generally oppressed by the Egyptians, Moses’s anger was roused, and he slew the Egyptian. He then fled to the Midianite country in the Sinai peninsula, where he received the divine commission. But the charge of slaying the Egyptian was hanging against him. He was also apparently quick-tempered. But Allah’s grace cured his temper and he became wise; his impediment in speech, for he stood up boldly to speak to Pharaoh; and his fear, for he dared the Egyptians with Allah’s Signs, and they were afraid of him.

* v.18 : There is here a little play of wit on the part of Pharaoh. When Moses speaks of the "Lord and Cherisher of the Worlds", Pharaoh says: "Who cherished you? Did we not bring you up as a child? Did you not grow up among us?" By implication Pharaoh suggest that he is the cherisher of Moses, and in any case Pharaoh laid claim to godhead himself.

* v.19 : Further, Pharaoh reminds Moses of his having slain the Egyptian, and taunts him: "You are not only a murderer: you are an ungrateful wretch" (using "fir again in a double sense) "to have killed one of the race that brought you up!"

* v.20 : What is Moses’s reply? He is no longer afraid. He tells the whole truth, extenuating nothing in his own favour. "Yes I did it: but I did it under an error." There are three implications in this: "(1) I was wrong in doing it in a temper and in being hasty; (2) 1 was wrong in taking the law into my own hands, but I repented and asked for Allah’s pardon (xxviii. 15-16); (3) that was at a time when I was under your influence, but since then I am a changed man, as Allah has called me."

* v.21 : He accounts for all his movements, much more than Pharaoh had asked for. He has nothing to hide. At that time he was under the influence of fear, and he had fled from him. Now he is serving Allah, the Lord of the Worlds. He has no fear: he is a messenger.

* v.22 : Pharaoh had called Moses ungrateful and reproached him with all the favours which Moses had received from the Egyptians. "What favours?" he says; "Do you count it also as a favour to me that you have enslaved my brethren the Children of Israel?" Moses was now speaking as a Prophet of Allah, not as an individual. Any individual favours he may have received were blotted out by the oppression of his people.

* v.23 : Moses having eliminated all personalities, the argument now comes up to the highest plane of all,-the attributes of Allah and Ms mercies. Moses had put forward this before, as implied in verse 16 above, but Pharaoh had twisted it into personalities. Now we come back to the real issue. It may have been in the same sitting, or it may have been in a later sitting.

* v.25 : Moses had stiffed up the wrath of Pharaoh both by putting forward the name of the One True God as against Pharaoh’s pretended godhead, and by suggesting that any man of judgment would understand Allah’s majesty. While Pharaoh turns to his people in indignation, Moses drives the nail in further: "He is the God of the heavens and the earth and all between: therefore He is also your God, and the God of your fathers from the beginning. Any other pretensions are false!"

* v.27 : Pharaoh is further perturbed. In reply to Moses’s statement that Allah, the One True God is also the God of the Egyptians and Pharaoh also, Pharaoh says sarcastically to his Court: "Look at this ’Messenger’ of yours; he seems to be mad!" But Moses is not abashed. He boldly says what is the truth: "It is you who are mad! The God Whom I preach is the universal Lord,-of the East and of the West. He reigns wherever you go!"

* v.29 : Now we come to the crisis. Pharaoh threatens Moses with prison for treason. Moses remains calm and stiff argues: "What if I show you a miracle? Will it convince you that I am not mad, and that I have behind me the Lord of all the Worlds?"

* v.30 : The Egyptians were addicted to magic and sorcery. If a true miracle were shown to them, would they believe? Perhaps they would see the hollowness of their own magic. In fact this actually happened with the Egyptian sorcerers themselves and perhaps with the commonalty. But Pharaoh and his Court were too arrogant to accept Moses’s religion.

* v.33 : Cf. vii. 107-8. See the whole passage there, and the notes thereon.

* v.34 : In vii. 109 it is the Chiefs who say this. The fact is that it was a general consultation, and this was the general feeling, expressed in words by each to the others.

* v.38 : A day well-known: a solemn day of festival: see xx. 59. The object was to get together as large a concourse of people as possible. It was confidently expected that the Egyptian sorcerers with all their organisation would win with their tricks against these amateur Israelites, and so the State cult of the worship of Pharaoh would be fastened on the necks of the people more firmly than ever.

* v.40 : See the last note. The people are to come and witness the triumph of the State religion, so that they may become the more obedient to Pharaoh and more compliant with the demands of the priests. The State religion included magic and the worship of Pharaoh.

* v.41 : There was no such thing as pure loyalty to an exploiting ruler like this Pharaoh. The sorcerers, who were probably also priests, were venal, and they hoped to establish their own hold on both king and people by the further enrichment of themselves and their order.

* v.43 : The euphemism implies a taunt, as if Moses had said: "I know about your tricks! You pretend to throw ropes and rods, and make people believe they are snakes. But now come on!"

* v.44 : Though Pharaoh claimed to be a god. And so they appeal to his "divine" power.

* v.45 : The sorcerers’ ropes and rods seemed to have become serpents, but the rod of Moses was mightier than all of them and quickly swallowed them up. So truth is more powerful than tricks and win expose and destroy them.

* v.49 : The soreerers knew that they had met something very different from their tricks. Allah’s power worked on them and they professed the True God. As they represented the intelligence of the community, it may be presumed that they carried the intelligence of Egypt with them and perhaps some of the commonalty, who were impressed by the dramatic scene! Hence Pharaoh’s anger, but it is the beginning of his decline!

* v.51 : This is the core of the lesson enforced in this passage. What was the reaction of the environment to the Light or Message of Allah? (1) It transformed Moses so that he became a fearless leader, one of the foremost in faith. (2) From men like Pharaoh and his corrupt court, it called forth obstinacy, spite, and all the tricks and snares of evil, but Evil was defeated on its own ground. (3) The magicians were touched by the glorious Light of Allah, and they were ready to suffer tortures and death, their sole ambition (in their transformed state) being to be foremost in Faith!

* v.52 : The rest of the story-of the plagues of Egypt-is passed over as not germane to the present argument. We come now to the story of Israel leaving Egypt, pursued by Pharaoh. Here again there are three contrasts: (1) the blind arrogance of the Egyptians, against the development of Allah’s Plan; (2) the Faith of Moses, against the fears of his people; and (3) the final deliverance of the Israelites against the destruction of the host of brute force.

* v.57 : In deference to almost unanimous authority I have translated this passage (verses 58-60) as if it were a parenthetical statement of Allah’s purpose.

* v.59 : The Children of Israel certainly inherited the gardens, springs, treasures, and honourable positions in Palestine after many years’ wanderings in the wilderness. But when they were false to Allah, they lost them again, and another people (the Muslims) inherited them when they were true in Faith. "Of such things": literally, "of them".

* v.60 : The story is here resumed after the parenthesis of verses 58-60.

* v.62 : Guide me: i.e., show me some way of escape from danger. This actually happened for Pharaoh’s host was drowned. The faith of Moses stands in strong contrast to the fears of his people.

* v.64 : The miracle was twofold: (1) Moses with his people passed safely through the sea; and (2) Pharaoh and his great host were drowned in the sea.

* v.67 : As it was then, so it is now. In spite of the obvious Signs of Allah, people who are blind in their obstinate resistance to Truth accomplish their own destruction, while humble, persecuted men of Faith are transformed by the Light of Allah, and obtain salvation.

* v.68 : Nothing that the powers of evil can do, will ever defeat the merciful Purpose of Allah. Evil, in resisting good, will effect its own destruction.

* v.69 : For the argument of this Sura the incidents in Abraham’s life are not relevant and are not mentioned. What is mentioned is: (1) the steps by which he taught about the sin of false worship, in the form of a Dialogue; (2) the aims of a righteous man not only in his individual life, but for his ancestors and posterity, in the form of a Prayer; and (3) a picture of the Future Judgment, in the form of a vision. (1) is covered by verses 70-82; (2) by 83-87; and (3) by 88-102.

* v.71 : They want to show their true and assiduous devotion. But Abraham goes at once to the heart of the matter by asking: "To whom is your devotion paid? Is the object worthy of it?"

* v.77 : The things that you worship are enemies to mankind: let me testify from my own personal experience: they are enemies to me: they can do me no good, but would lead me astray. Contrast with their impotence or their power of mischief the One True God Whom I worship: He created me and all the Worlds: He cherishes me and guides me; He takes care of me; and when I die, He will give me new life; He will forgive me and grant me final Salvation. Will you then come to this true worship? How can you doubt, after seeing the contrast of the one with the other? Is it not as the contrast between Light and Darkness?’

* v.83 : Having shown clearly the distinction between the False and the True, Abraham now shows in the forin of a Prayer what his inmost wishes are. (1) He wants his own soul entightened with divine wisdom, and (2) his heart and life filled with righteousness; (3) he will not be content with working for himself or his own generation: his view extends to all future generations; (4) and of course he wishes to attain the goal of the righteous, the Garden of the Bliss of the Divine Countenance; but he is not content with this; for (5) he wants his father and relatives to share in his spiritual joy, so that he can proudly see all whom he can reach, in an honourable station (contrasted with disgrace) on the Day of Judgment.

* v.84 : Cf. xix. 50. The whole of the passage about Abraham there may be compared with this passage.

* v.88 : Now we have a vision of the Day of Judgment. Nothing will then avail except a pure heart; all sorts of the so-called "good deeds" of this world, without the motive of purity, will be useless. The contrast of the Garden of Bliss with the Fire of Misery will be plainly visible. Evil will be shown in its true colours,-isolated, helpless, cursing and despairing; and all chances will then have been lost.

* v.90 : The Good will only see good (the Garden of Bliss), and the Evil will only see evil (the Fire of Hell). The type of this contrast is shown to us in the world of our spiritual sense even in this life.

* v.94 : The false gods, being devils or personified false fancies, will be all involved in the punishment of Hell, together with their worshippers, and the ultimate sources of evil, the hosts of Iblis or Satan.

* v.97 : Error-manifest.- ’our error is now plainly manifest, but it should have been manifest to us before it was too late, because the Signs of Allah were always around us’. This will be said by the ungodly, whose eyes will then be fully opened.

* v.99 : They now see that the people who seduced them were themselves evil and subject to the penalities of evil, and their seductions were frauds. They feel that they ought to have seen it before. For who would deliberately follow the paths of those condemned to misery and punishment? How simple they were not to see the true character of their seducers, though they had been warned again and again against them! It was their own folly that made them accept such obviously false guidance!

* v.102 : This apparent longing for a chance of retum is dishonest. If they were sent back, they would certainly retum to their evil ways: vi. 27-28. Besides, they have had numerous chances already in this life, and they have used them for mischief or evil.

* v.106 : Noah’s generation had lost all faith and abandoned themselves to evil. They had rejected the Message of messengers previously sent to the world. Noah was sent to them as one of themselves ("their brother"). His life was open before them: he had proved himself pure in heart and conduct (like the holy Prophet of Islam long after him), and worthy of every trust. Would they fear Allah and follow his advice? They could see that he had no ends of his own to serve. Would they not listen to him?

* v.107 : Amin=one to whom a trust has been given, with several shades of meaning implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is bound to deliver his Message, (3) bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and (4) not seeking any interest of his own.

* v.110 : Note how the repetition rounds off the argument. See n. 3186 above.

* v.111 : The leaders of the people are speaking, as the Quraish leaders spoke in the time of the holy Prophet. "We know that thou hast been trustworthy in thy life. But look at the ’tag rag and bob tail’ that follow thee! Dost thou expect us to be Eke them or to be classed with them?" His answer was: "I know nothing against them; if they have done any wrong, or are only hypocrites, they are answerable to Allah; how can I drive them away from me, seeing that I am expressly sent to admonish all people?"

* v.114 : Cf. xi. 29. All people who have faith have the right to come and listen to Allah’s Word and receive Allah’s Mercy, whether they are publicans and sinners, "Harijans" and low-caste men, men of "superior" or "inferior" races. The Prophet of Allah welcomes them all, as His Message has to shine before the whole world.

* v.116 : Two other cases occur to me where prophets of Allah were threatened with death by stoning: one was Abraham (xix. 46), and the other was Shu’aib (xi. 91). In neither case did the threats deter them from carrying out their mission. On the contrary the threats recoiled on those who threatened. So also did it happen in the case of Noah and the holy Prophet.

* v.119 : The story of Noah’s ]Flood is told in xi. 36-48. Here the point emphasised is Noah’s patience and constancy against threats, and the triumph and preservation of Allah’s Truth even though the world was ranged against it.

* v.121 : Ibis and the following verse run like a refrain throughout this Sura, and give the key-note to the subject-matter: how the Message of Allah is preached, how it is rejected in all ages, and how it triumphs at last, through the Mercy of Allah. See xxvi. 8-9, 68-69, 103-104, here (121-122), 139-140, 158-159, 174-175, and 190-191.

* v.123 : See n. 1040 to vii. 65 for the ’Ad people and their location. Here the emphasis is on the fact that they were materialists believing in brute force, and felt secure in their fortresses and resources, but were found quite helpless when Allah’s Message came and they rejected it.

* v.125 : See n. 3187 to xxvi. 107 above.

* v.128 : Any merely material civilisation prides itself on show and parade. Its votaries scatter monuments for all sorts of things in conspicuous places-monuments which commemorate deeds and events which are forgotten in a few generations! Cf. Shelley’s poem on Ozymandias: "I am Ozymandias, King of Kings! Look on my works, ye mighty, and despair! .... Boundless and bare the lonely and level sands stretch far away!"

* v.130 : "Without any responsibility or consideration for those who come within your power?"

* v.131 : See n. 3188 above.

* v.132 : The gifts are described generally, immaterial and material. "All that ye know" includes not only material things, but knowledge and the faculties by which knowledge may be used for human well-being, all that makes life beautiful and refined. "Cattle" means wealth generally, and "sons" means population and man-power. "Gardens and Springs" are things that contribute to the delight and pleasure of man.

* v.135 : "But you have misused all those gifts, and you will suffer the inevitable penalties for your misuse and or your ingratitude. "

* v.136 : "We are not going to attend to you whether you preach to us or not." The construction of the second clause, "or be not among our admonishers" is a rapier cut at Hud, as if they had said: "Oh yes! we have heard plenty of admonishers like you!" See the next verse.

* v.137 : They said, as many of our modern enmies of religion say, "you are only reviving an ancient superstition, a dope of the crowd; there is no such thing as a Hereafter, or the sort of punishments you denounce!"

* v.141 : For the Thamud people see n. 1043 to vii. 73. They were great builders in stone and a people with agricultural wealth, but they were an exclusive people and oppresed the poor. The point emphasised here is: "How long will your wealth last, especially if you depress your own people and dishonour Allah’s Signs by sacrilege?" The insciptions on the Thamud remains of rock-cut buildings in Al-Hijr are described in the Appendix at the end of this Sura.

* v.148 : The date palm flowers on a long spathe: when the Howers develop into fruit, the heavy ones hang with the load of fruit. The Thamud evidently were proud of their skill in producing corn and fruit and in hewing fine dwellings out of rocks, like the later dwellings of Roman times in the town of Petra.

* v.151 : They are told: "All your skill is very well; but cultivate virtue and do not follow the ways of those who put forward extravagant claims for men’s powers and material resources, or who lead lives of extravagance in luxury and self-indulgence; that makes mischief: but the door of repentance is open: win you repent?"

* v.153 : They think he is talking like a madman, and they say so.

* v.155 : For this she-camel, see n. 1044 to vii. 73. Thee she-camel was to be a Sign and a test-case. Would they respect her rights of watering (and pasturage)?

* v.157 : Their regrets were too late. They had themselves asked for a Sign. The Sign had been given to them in the she-camel, which their prophet Salih had put forward as a test-case. Would they, through that symbol, respect the law’ of equity by which all people had rights in water and in the gifts of nature? They refused to respect that law, and committed sacrilege by deliberately killing the she-camelel. They themselves came to an evil end.

* v.160 : The story of Lut (Lot) will be found in vii. 80-84: see n. 1049. Here the point is that the people of the Cities of the Plain were shamelessly addicted to vice against nature, and Lut’s warning only exasperated them, until they were destroyed by a shower of brimstone.

* v.167 : Their threat to cast him out has a grim significance in what actually happened. They were destroyed where they were, and he was glad to escape the dreadful Punishment according to the warning he had received.

* v.168 : He was only among them from a stem sense of duty. The whole atmosphere there was detestable to him, and he was glad to escape when duty no longer demanded his presence there. He prayed for deliverance from such surroundings.

* v.171 : This was Lut’s wife, who lingered behind and was among those who perished, See n. 1051 to vii. 83.

* v.173 : See n. 1052 to vii. 84.

* v.177 : For Shu’aib see n. 1054 to vii. 85.

* v.181 : They were a commercial people, but they were given to fraud, injustice, and wrongful mischief (by intermeddling with others). They are asked to fear Allah and follow His ways: it is He Who also created their predecessors among mankind, who never prospered by fraud and violent wrong-doing, but only justice and fair dealing.

* v.186 : They deny that he is a prophet or that they are doing wrong, or that any former generations behaved differently. They think they are the true exponents of human nature, and that such as he-idealists-are mere madmen.

* v.187 : ’If you really claim any real contact with Allah, let us see if you can bring down a piece of the sky to fall on us!’

* v.188 : The challenge to bring down a piece of the sky was merely empty bravado, on the part of those who had called him a liar. But Shuaib does not insult them. He merely says: "Allah is the best judge of your conduct: what more can I say?" And Allah did punish them.

* v.189 : Perhaps a shower of ashes and cinders accompanying a volcanic eruption. If these people were the same as the Midianites, there was also an earthquake. See vii. 91 and n. 1063.
* It must have been a terrible day of wholesale destruction-earthquake, volcanic eruption, lava, cinders and ashes and rumbling noises to frighten those whose death was not instantaneous.

* v.191 : See above, n. 3193 to xxvi. 121.

* v.192 : The hostile reception of some of the previous Messengers having been mentioned, the special characteristics of the Qur-an are now referred to, to show (1) that it is true, and (2) that its rejection by the Makkan Pagans was of a piece with previous experience in the history of man: vested interests resist Truth, but it conquers.

* v.193 : Rah-ul-amin, the epithet of Gabriel, who came with the inspired Messages to the holy Prophet, is difficult to render in a single epithet in translation. In n. 3187 to xxvi. 107 I have described some of the various shades of meaning attached to the adjective Amin as applied to a Prophet. A further signification as attached to the Spirit of Inspiration is that it is the very quintessence of Faith and Truth, unlike the lying spirits which delude men with falsehood. On the whole, I think "the Spirit of Faith and Truth" will represent the original best here.

* v.194 : Qalb (Heart) signifies not only the seat of the affections, but also the seat of the memory and understanding. The process of inspiration is indicated by the impression of the divine Message on the inspired one’s heart, memory, and understanding, from which it was promulgated in human speech to the world. In this case the human speech was the perspicuous Arabic tongue, which would be plainly intelligible to the audience who would immediately hear it and be through them transmitted to all the world.

* v.197 : Many of the Jewish Doctors recognised the holy Prophet’s Message as a Message from Allah, e.g., ’Abdullah ibn Salam and Mukhairiq. The latter was a man of property, which he left for Islam. (There were also Christian monks and learned men who recognised the Prophet’s mission.)

* v.199 : The turn of Arabia having come for receiving Allah’s Revelation, as was foretold in previous Revelations, it was inevitable that it should be in the Arab tongue through the mouth of an Arab. Otherwise it would have been unintelligible, and the Arabs could not have received the Faith and become the vehicles for its promulgation as actually happened in history.

* v.200 : "Thus" I think means through the medium of the Arabic language and the Arab people. The Qur-An penetrated through their language and their hearts. If the hard- hearted among them did not believe, they will see when the Penalty comes, how grievous a mistake they made. For the Penalty must come; even when they least expected it..They will be caught saying or thinking, "There is plenty of time; we can get another respite," when already it will have become too late for them to turn over a new leaf.

* v.204 : While some sinners out of negligence postpone the day of repentance till it is too late, others more bold actually ask out of bravado that Allah’s Punishment should be brought down on them at once, as they do not believe in Allah or His Punishment! The answer to them is: It will come soon enough-too soon, they will think, when it comes! Cf. xxii. 47 and notes.

* v.209 : Allah will grant much respite to sinners, for He is Most Gracious and Merciful. But all this respite will profit them nothing if they are merely immersed in the vanities of this world. Again and again, in spite of their rebellion and their rejection, does Allah send warnings and warners before the final Punishment of Justice. For Allah knows human weakness, and He win never be unjust in the least.

* v.210 : When anything extraordinary happens, there are always people desirous of putting the worst construction on it, and saying that it is the work of Satans. So when the Our-in came with its Message in wondrous Arabic, its enemies could only account for its power by attributing it to evil spirits! Such a beneficent message can never suit the purposes of Satans, nor would it be in their power to produce it. In fact Good and Evil are poles asunder, and Evil cannot even hear words of Good, of tender Pity for sinners and Forgiveness for the penitent!

* v.215 : That is, be kind, gentle, and considerate with them, as a high flying bird is when she lowers her wing to her offspring. Cf. xvii. 24 and n. 2205, and xv. 88 and n. 201 1.

* v.216 : "Disobey thee" implied that they did something wrong, for the holy Prophet commanded what was right and forbade what was wrong. If, then, any of his flock did wrong the responsibility was not his, for he, like a good shepherd, tried to keep them right. What was he then to do? He would continue his teaching. But if any of them went so far wrong as to try to injure their own Teacher, Leader, and Guide, there was nothing for him to fear. His trust was only in Allah, and Allah sees and appraises all men’s actions at their true worth.

* v.219 : Literally, the standing and prostration are postures in Muslim prayer: the holy Prophet was equally earnest, sincere, and zealous in prayer for himself and for all his people. ’Me Prophet’s behaviour was exemplary in all the turns of fortune, and however foolish men may cavil, his purity and uprightness are fully known to Allah.

* v.221 : To people who maliciously suggested that the holy Prophet was possessed or inspired by evil spirits (xxvi. 210 above) the reply had already been made, but it is now declared that that suggestion is itself the work of Evil. Behind such suggestions are lying and wickedness, or at best some half-truths caught up in hearsay and twisted so as to show Allah in an evil light.

* v.224 : The Poets: to he read along with the exceptions mentioned in verse 227 below. Poetry and other arts are not in themselves evil, but may on the contrary be used in the service of religion and righteousness. But there is a danger that they may be prostituted for base purposes. If they are insincere ("they say what they do not") or are divorced from actual life or its goodness or its serious purpose, they may become instruments of evil or futility. They then wander about without any set purpose, and seek the depths (valleys) of human folly rather than the heights of divine light.

* v.227 : Poetry and the fine arts which are to be commended are those which emanate from minds steeped in Faith, which try to carry out in life the fine sentiments they express in their artistic work, aim at the glory of Allah rather than at self-glorification or the fulsome praise of men with feet of clay, and do not (as in Jihad) attack anything except aggressive evil. In this sense a perfect artist should be a perfect man. Perfection may not be attainable in this life, but it should be the aim of every man, and especially of one who wishes to become a supreme artist, not only in technique but in spirit and essentials. Among the commendable poets contemporary with the holy Prophet may be mentioned Hassan and Labid: the latter had the honour of being one of the seven whose poems were selected for "hanging" (the Mu’allaqat) in the Days of Ignorance.
* These were the scurrilous rhymesters, who were doomed to come to an evil end.