CHAPTER 26: ASH-SHU'ARA (THE POETS)

 

It was revealed during the Meccan period. It consists of 227 verses. "Ash-Shu'ara" means "The Poets." It takes its name from the word "ash-shu'ara" (the poets) mentioned in the 224th verse. Verses 224-227 were revealed during the Medinan period. (H. T. FEYIZLI, 1/366) (..) It is the 47th Surah according to the order of revelation. In terms of the number of verses, it is the second longest Surah in the Quran after Al-Baqarah. However, its verses are not as long as those of Al-Baqarah. (M. DEMIRCI, 2/438)

 

In the name of Allah, the Most Merciful, the Most Compassionate.

 

26/1-9 YOU ARE ALMOST GOING TO CONSUME YOURSELF

 

Translation

 

1- Ta, Seen, Meem.

 

2- These are the verses of the clear Book.

 

3- Perhaps, [O Muhammad], you are going to kill yourself with grief because they will not become believers. [cf. 18/6; 35/8]

 

4- If We willed, We could send down upon them from the sky a sign for which their necks would remain bowed in humility.

 

5- And no disclosure comes to them newly from the Most Merciful except that they are from it turning away.

 

6- For they have already denied, but there will come to them the news of that which they used to ridicule.

 

7- Have they not looked at the earth—how much We have produced therein from every noble kind?

 

8- Indeed in that is a sign, but most of them were not to be believers.

 

9- And indeed, your Lord—He is the Exalted in Might, the Merciful.

 

Commentary

 

(1) "Ta, Seen, Meem." These broken letters (huruf al-muqatta'ah) are provided to draw attention to the verses of the Clear Book, of which this Surah forms a part. Despite these letters being in the hands of those who deny the revelation, they are unable to produce anything similar to this clear book using these very letters. This book is mentioned extensively throughout the Surah—in its introduction and its conclusion. This is a common characteristic of all Surahs in the Quran that begin with these broken letters. (S. KUTUB, 7/581)

 

(2) "These are the verses of the clear Book." One meaning of Kitab al-Mubin is that the Quran is undoubtedly a divine book. Its language, style, the subjects it addresses (distinguishing truth from falsehood, right from wrong), its manifest inimitability (i'jaz), the truths it presents, and the reason for its revelation all bear witness that it is the Book of the Lord of all creation. In this sense, every sentence of it is a sign (ayah) and a miracle. (MAWDUDI, 4/11)

 

(3) "(O Messenger!) Perhaps you are going to kill yourself because they will not believe!" This verse depicts the extreme sorrow, anxiety, and grief felt by the Prophet (s) in the face of the deviance, moral degradation, and the stubborn opposition shown by the Meccan disbelievers toward the message of reform he brought. (MAWDUDI, 4/12). In these verses, the Prophet and the believers are being consoled. (cf. Kehf 18/6; Fatir 35/8). Because the Prophet's duty is not to force them to believe, but to deliver the Quran and show the right path. (Nahl 16/82; QUR’AN WAY, 4/144)

 

(4) "If We willed, We could send down upon them from the sky a sign for which their necks would remain bowed in humility." As expressed in the 4th verse, if Allah the Almighty had willed, He could have sent a miracle or a disaster that would force the disbelievers to believe and ensure their submission. However, such compulsion is contrary to the wisdom of the trial (imtihan). Allah created the world, life, and death for trial. A human's success in this trial depends on believing in and obeying Allah with their own free and independent will. (QUR’AN WAY, 4/144)

 

(5) "No disclosure comes to them newly from the Most Merciful except that they are from it turning away." Every time Almighty Allah gives them advice and reminders through His sent revelations, they turn away from the advice once again, deny it, and remain disbelievers. (From Nasafi). And they do this despite the presentation of evidence, the clarity of the inimitability, and the presence of many miracles alongside all of this. (S. HAWWA, 10/263)

 

(6) "For they have already denied, but there will come to them the news of that which they used to ridicule." Most of the pagans denied the Prophet and the verses revealed to him. They claimed that the Prophet himself fabricated the Quran, and for this reason, they turned away from the verses. They did not stop there; they ridiculed the verses and the Prophet. Denying and ridiculing the verses and the Prophets is disbelief (kufr). Almighty Allah punishes those who deny—as He did with the people of Noah, Lot, and Hud—with disasters and calamities in the worldly life, and with Hell in the hereafter. The sentence "The news of what they ridiculed will come upon them" carries this meaning. (I. KARAGOZ 5/269)

 

(7) "Have they not looked at the earth? We have produced therein from every noble kind/variety." The miracle of bringing out living plants from lifeless soil, creating them in pairs as male and female... In some plant species, the male and female are separate (as in much of the botanical world), while in others they are together, such as creating both male and female organs on a single branch. Yes, this miracle is lived and observed every moment right before their eyes on the earth. (S. KUTUB, 7/584)

 

The verse addresses the Meccan pagans who insist on shirk and denial, and those in their position. The question "Have they not looked?" is a rhetorical question of disapproval, meaning "let them look," "let them see," and "let them know" that there is a Creator of these things. (I. KARAGOZ 5/270)

 

(8) "Indeed in that is a sign, but most of them were not to be believers." There is a proof that necessitates faith, indicating the unity of Allah, the vastness of His mercy, the greatness of His power, and the existence of the hereafter. (ELMALILI, 6/94)

 

People who observe and examine the products growing in the soil know that these products do not grow by themselves. Even though they are fed in the same soil with the same water and carbon dioxide, the trunk, branch, leaf, color, form, shape, fruit, and the taste of the fruit of each are different. It is impossible for these to happen on their own. (..) In the creation of plant species and the formation of fruits and products with different tastes, colors, and shapes, there are proofs showing the existence of a superior will and infinite knowledge, wisdom, and power. (I. KARAGOZ 5/270)

 

26/10-15 YOUR LORD HAD CALLED OUT TO MOSES

 

Translation

 

10- And [mention] when your Lord called Moses, "Go to the wrongdoing people—

 

11- The people of Pharaoh. Will they not fear [Allah]?" [cf. 20/47]

 

12- He said, "My Lord, indeed I fear that they will deny me

 

13- And that my breast will tighten and my tongue will not be fluent, so send for Aaron. [cf. 20/25-28]

 

14- And they have a charge of sin against me, so I fear they will kill me." [cf. 28/15]

 

15- [Allah] said, "No. Go both of you with Our signs; indeed, We are with you, listening."

 

Commentary

 

(10) "And [mention] when your Lord called Moses: 'Go to the wrongdoing people—the people of Pharaoh. Will they not fear?'" In terms of his environment and the audience he was tasked to invite, the situation of Prophet Moses (pbuh) was in one sense more difficult than that of Prophet Muhammad (pbuh). While Moses belonged to a community treated as slaves, he was tasked with inviting the powerful ruler of the region, Pharaoh, and his people to the religion. In contrast, Prophet Muhammad was at the same social level as his audience. Furthermore, while the Meccan pagans were a significant tribe in the Arabian Peninsula, they were not as powerful as Pharaoh and his men. These verses point out that just as Prophet Moses succeeded under those harsh conditions, Prophet Muhammad would also succeed, giving hope and courage to the believers. (QUR’AN WAY, 4/149)

 

Despite all this, Pharaoh could not harm Prophet Moses and was ultimately defeated. Through this story, the Quran teaches the Meccan pagans and everyone until Judgment Day this lesson: No one can defeat the person whom Allah helps. Since Prophet Moses prevailed over Pharaoh despite all his might and the true religion was victorious under such difficult conditions, it is impossible for the disbelievers of Mecca or those who come after them to prevent the invitation of Islam. (O. CELIK, 3/593, 594)

 

"Will they not fear?" That is, go and tell them to cease what they are doing (Pharaoh's people who oppressed by enslaving the Israelites and slaughtering their children). For their time to fear has come. This is evidence that the primary duty of a Messenger is to realize the education of taqwa (piety) in people's hearts. (S. HAWWA, 10/272)

 

(12) "He (Moses) said: 'My Lord, I fear that they will deny me.' '(In that case) my breast will tighten, my tongue will not be fluent. So grant prophethood to Aaron as well (and send him with me).' 'And they have a charge of sin against me. Therefore, I fear they will kill me.'" People have often accused prophets of lying. Prophet Moses expressed to Allah that he was concerned his morale would be broken by such a situation, which would lead to his tongue becoming tied (cf. Taha 20/27) and thus prevent him from speaking comfortably while fulfilling his prophetic duty; he prayed for his brother Aaron to be commissioned to assist him or to go as an envoy to Pharaoh alongside him. Additionally, his fear of being killed because he had accidentally killed a Copt who was fighting with one of the Israelites prompted him to make this request. (This was never with the intention of disregarding or opposing Allah's command; O. CELIK, 3/594). (For information on this subject, see also Qasas 28/15; QUR’AN WAY, 4/149, 150)

 

(13) "So send for Aaron." The expression "fe ersil ila Harun" here should be understood in light of the verses: "Appoint for me a helper from my family to share my burden" (20/29), "make him share my task" (20/32), and "his tongue is more eloquent and clear than mine" (28/34). (Farra)

 

(14) "I fear they will kill me." I am concerned they will kill me in retaliation (qisas) for the person I killed. Nasafi says: "Even this is not an excuse to avoid the duty. On the contrary, it is an effort to avert an expected calamity and expresses his concern about being killed before fulfilling the mission of messengership." (S. HAWWA, 10/272)

 

There was a case of accidentally killing a Copt. (..) After this, Prophet Moses left Egypt and went to Madyan, stayed there for about 8-10 years, and got married. On his return to Egypt, while passing near Mount Tur, he was granted prophethood. The events described in the verses above are those following this. (H. DONDUREN, 2/597)

 

(15) "[Allah] said: 'No! (Do not fear!) Go both of you with Our signs; indeed, We are with you, listening.'" With this command, Almighty Allah promises Prophet Moses that He will ward off the trouble and grief that might befall him. Thus, He desired that Moses not be overcome by fear. (S. HAWWA, 10/273)

 

What is meant by the word "with Our signs" are the miracles of Prophet Moses, such as his hand, his staff, and other similar miracles. This expresses that every messenger was given miracles to demonstrate the presentation of proof. (S. HAWWA, 10/273)

 

 

26/16-31 GO TO PHARAOH AND SAY

 

Translation

 

16- So go to Pharaoh and say, "Indeed, we are the Messengers of the Lord of the worlds,

 

17- [Sent] that you send with us the Children of Israel."

 

18- [Pharaoh] said, "Did we not rear you among us as a child, and you remained among us for years of your life?

 

19- And [then] you did your deed which you did, and you were of the ungrateful."

 

20- [Moses] said, "I did it then, while I was of those astray (ignorant of the outcome).

 

21- So I fled from you when I feared you. Then my Lord granted me wisdom and made me one of the messengers.

 

22- And is this a favor of which you remind me—that you have enslaved the Children of Israel?"

 

23- Pharaoh said, "And what is the Lord of the worlds?"

 

24- [Moses] said, "The Lord of the heavens and the earth and that between them, if you should be convinced."

 

25- [Pharaoh] said to those around him, "Do you not hear?"

 

26- [Moses] said, "Your Lord and the Lord of your first forefathers."

 

27- [Pharaoh] said, "Indeed, your 'messenger' who has been sent to you is mad."

 

28- [Moses] said, "Lord of the east and the west and that between them, if you were to use reason."

 

29- [Pharaoh] said, "If you take a god other than me, I will surely place you among those imprisoned." [cf. 7/127; 28/38; 79/24]

 

30- [Moses] said, "Even if I brought you something manifest?"

 

31- [Pharaoh] said, "Then bring it, if you should be of the truthful."

 

Commentary

 

(16) "So go to Pharaoh and say: 'Indeed, we are the (two) messengers of the Lord of the worlds, so that you send the Children of Israel with us.'" The message of Prophets Moses and Aaron (as) was twofold: First, as the foremost mission of every prophet, to call Pharaoh to the worship and obedience of Allah; second, as a mission specific to them, to liberate the Children of Israel from Pharaoh’s chains of slavery. The Quran sometimes mentions only the first (as in Surah an-Naziat) and sometimes only the second. (MAWDUDI, 4/17)

 

"Send the Children of Israel with us." That is, end their captivity and save them from the punishment of your oppression and domination. For they are the believing servants of Allah and His sincere party, yet they are currently under your humiliating torment. When Moses told these to Pharaoh, Pharaoh rejected this proposal entirely, belittled him, and gave him no value. (S. HAWWA, 10/273)

 

(18) "(Pharaoh said to Moses:) 'Did we not rear you among us as a child? Moreover, you spent several years of your life among us!' 'And finally, you did that (killing) deed of yours. Indeed, you are of the ungrateful.'" Are you not the person we raised, fed, and nurtured in our own home, providing blessings for years? After all this, you rose up against these kindnesses and responded with that deed. You killed one of us and denied our favor upon you (he wanted to indicate that Moses was ungrateful for what had been done for him, M. DEMIRCI, 2/439). It should be noted that Prophet Moses made a specific and fundamental request of Pharaoh: to grant the Children of Israel permission to leave Egypt. This is a political demand, as the goal was to save the Children of Israel from slavery. Pharaoh avoided answering this fundamental request by reminding Moses of the favors he had supposedly bestowed upon him. (S. HAWWAAA, 10/273, 274)

 

(20, 21) "(Moses:) 'I did that deed while I was in a state of confusion (not knowing that a single punch would kill the man). When I feared you, I immediately fled from among you. Then my Lord granted me wisdom and made me one of the messengers. And that favor you reproach me with was (actually) because you had enslaved the Children of Israel.'" Because Pharaoh had ordered the killing of newborn male children of the Israelites, Moses' mother placed him in a chest in the river when he was born; the child was found by Pharaoh’s servants and raised in Pharaoh’s palace. Meanwhile, while attempting to prevent the attacks of a Copt who was fighting with one of the Israelites, Moses struck him with a punch, and the man died. In verses 18 and 19, Pharaoh refers to these events and accuses Moses of ingratitude. Commentaries explain that Prophet Moses struck the Copt without the intent to kill, and the incident occurred as a result of an unintended effective action. (See also Qasas 28/16; QUR’AN WAY, 4/150). After this incident, when Prophet Moses learned that Pharaoh and his people wanted to kill him, he became afraid and left Egypt, going to Madyan, north of the Gulf of Aqaba. (cf. Qasas 28/20; QUR’AN WAY, 4/150)

 

The word dallin here expresses the root meaning of "losing or being lost." Indeed, in language, ad-Dalal expresses every kind of deviation, whether intentional or unintentional, small or large. Raghib, starting from this point, states that every kind of error can be described as dalal and points to verses like Duha 7, Yusuf 8, 30, 95, and this verse in reference to prophets. (Mufradat). According to him, dalal here means "lapse or unintentional error" (sahw), as it is understood from the verse describing the incident that Moses did not carry the intent to kill. (28/15-16; Razi)

 

(22) "This favor you reproach me with is because you enslaved the Children of Israel." That is, this happened because you made the Israelites lowly slaves. Thus, Prophet Moses completely refuted Pharaoh’s attempt to portray his rearing of Moses as a favor and refused to accept it being called a "blessing." The actual reason for such an event was the enslavement of the Israelites. Their enslavement and the slaughtering of their children became the reason for Moses growing up in Pharaoh’s palace. Had he not interfered with them, Moses’ own parents would have raised him. (S. HAWWA, 10/275)

 

(23) "Pharaoh said: 'And what is the Lord of the worlds?'" "Who is this lord that you claim is the lord of the worlds besides me?" Both the early scholars (Salaf) and the later imams (Khalaf) have interpreted it this way. It is an error for logicians and others to claim that a question regarding His essence is being asked here. For Pharaoh essentially did not accept a Creator, so why would he ask about His essence? On the contrary, he appeared to deny Him entirely. He was a denier despite the evidence and proofs presented against him. (S. HAWWA, 10/276)

 

(23, 24) "(Moses:) 'He is the Lord of the heavens, the earth, and what is between them, if you are those who know the truth with certainty.'" That is, if you are not capable of reflecting and understanding, you will not understand. But if you have investigated the reality of things and have full knowledge that there can be no event without a cause, you will gain full knowledge that these heavens above you and this earth beneath you—with all the beings between them, their coming into existence, their numbers, their formations, their changes, and all these laws of transformation—are under the judgment and nurturing of a Lord; and since there can be no partner or equal to the Wajib al-Wujud (the Necessary Being) who is above everything that can possibly be, He cannot be described by essence or quality, but can only be known through His visible works. (ELMALILI, 6/97)

 

"(Pharaoh) said to those around him: 'Do you hear?'" "(Moses:) 'He is also your Lord and the Lord of your first forefathers.'" These words were directed at Pharaoh’s staff, to whom he had asked "Do you not hear?" Prophet Moses (as) was saying: "I do not believe in false gods who exist today but did not exist yesterday, or exist today but will not exist tomorrow. This Pharaoh whom you serve as your lord did not exist yesterday, and the Pharaohs served by your ancestors do not exist today. However, I believe in the sovereignty and authority of the true Lord, who is the Lord of your ancestors yesterday, just as He is your Lord and Pharaoh’s Lord today." (MAWDUDI, 4/18, 19)

 

(27) "(Pharaoh:) 'Indeed, this messenger sent to you is certainly mad.'" "(Moses:) 'If you use your reason, He is the Lord of the east, the west, and what is between them.'" That is, as seen every day, He is the One who makes the sun rise and set. He is the One who determines and changes the east and the west, managing the entire universe by moving inanimate bodies, and He is the Owner and Master of all of them, ruling over them. If you were intelligent, you would understand this; you would understand that the Lord of the east and the west is capable of making us shine and making you set, and is far from having any partner, and you would not ask "What is He?" (ELMALILI, 6/98)

 

(29) "(Pharaoh:) 'I swear, if you take a god other than me, I will surely place you among those imprisoned.'" Because Pharaoh, with his authority in his country, had placed himself in the position of a god. For this reason, he did not want Allah’s proposals and rulings to be implemented in his country and tried to make his own commands dominant. (H. T. FEYIZLI, 1/367)

 

When Pharaoh was defeated and had no further evidence to put forward, he chose the path of using his position, power, and sovereignty, believing this would benefit him. He thought this would influence Prophet Moses (as). (S. HAWWA, 10/277)

 

When proof was established against Pharaoh through the explanations and rational evidences provided, he chose to pressure Prophet Moses (as) with the power and authority he possessed, thinking there was nothing else left to say. This is what all tyrants do. If people oppose them in their tyrannical attitudes, they resort to terror and threats. (S. HAWWA, 10/278)

 

26/32-48 MOSES AND THE SORCERERS

 

Translation

 

32- So [Moses] threw his staff, and suddenly it was a serpent manifest.

 

33- And he drew out his hand; and behold, it was white for the observers. [cf. 7/108; 20/22; 27/12; 28/32]

 

34- [Pharaoh] said to the eminent ones around him, "Indeed, this is a learned magician.

 

35- He wants to drive you out of your land by his magic, so what do you advise?" [cf. 7/109]

 

36- They said, "Postpone [the matter of] him and his brother and send among the cities gatherers

 

37- Who will bring you every learned, skilled magician."

 

38- So the magicians were assembled for the appointment of a well-known day.

 

39- And it was said to the people, "Will you be assembling

 

40- That we might follow the magicians if they are the victors?"

 

41- And when the magicians arrived, they said to Pharaoh, "Is there indeed for us a reward if we are the victors?"

 

42- He said, "Yes, and indeed, you will then be of those near [to me]."

 

43- Moses said to them, "Throw whatever you will throw."

 

44- So they threw their ropes and their staffs and said, "By the might of Pharaoh, indeed it is we who are the victors."

 

45- Then Moses threw his staff, and at once it devoured what they falsified. [cf. 7/117-126]

 

46- So the magicians fell down in prostration.

 

47- They said, "We have believed in the Lord of the worlds,

 

48- The Lord of Moses and Aaron."

 

Commentary

 

(32) "So (Moses) threw his staff to the ground, and suddenly (they saw that) it was a clear serpent!" The verb alka does not mean "to cast away," but "to throw with the intent to take back." (See 20/87). The staff was a shepherd's crook, used by Prophet Moses (as) during his time as a shepherd. Symbolically, it stands in contrast to the famous whips of the Pharaohs. In almost all their statues that have survived to this day, Pharaohs are depicted with a whip in one hand and a looped cross symbolizing the sun in the other, held across their chests.

 

(33) "And he drew out his hand (from his armpit); and behold, (they saw that) it was white (appearing) to the observers." Some commentators under the influence of Isra'iliyyat (Judeo-Christian traditions) translated bayda simply as "white" and interpreted it as the healthy hand turning white as if afflicted by leprosy when withdrawn from the armpit. However, Ibn Jarir, Ibn Kathir, Zamakhshari, Razi, Abu al-Su'ud Imadi, Alusi, and other commentators stated that bayda here means "luminous" and "bright." (MAWDUDI, 4/21)

 

(34) "(Pharaoh) said to the eminent ones around him: 'Indeed, this is a very learned magician.'" That is, he is highly superior and skilled in sorcery. Pharaoh thus wanted to influence them by claiming that what Prophet Moses (as) did was not a miracle but a type of magic. (S. HAWWA, 10/278, 279)

 

(35) "'He wants to drive you out of your land by his magic. So what do you command?'" That is, Moses (as) wants to win the hearts of the people through these acts and thus increase his followers to prevail over you in your country and take it from you. Therefore, state your opinion to me; shall I imprison him or kill him? (..) Pharaoh (..) chose the path of consulting his people. Or rather, he placed them in the position of commanders and himself as the one being commanded. This is an act that all taghuts (tyrants) consistently do. They never fail to give the appearance that they are merely implementing the commands given by their people. (S. HAWWA, 10/279)

 

(36, 37) "They said: 'Delay him and his brother; send gatherers (heralds) to the cities'"; meaning, postpone the action you will take against them for a while. Do not be in such a hurry to kill them. "Send gatherers to the cities." That is, send officers to gather and bring the magicians. "Let them bring every learned magician to you." Keep him and his brother waiting until you collect all the scholarly magicians found in all the cities of your country. Your country's magicians will oppose them and produce something similar to what Moses has brought; thus, you will defeat him and achieve victory. Pharaoh accepted their proposal. (S. HAWWA, 10/279)

 

(38, 39, 40) "Then the magicians were brought together at a specific time on a designated day." This day was one of their festival days. The agreed-upon time on that festival day was the forenoon (duha). For this was the time determined by Prophet Moses (as) that coincided with the festival day. Indeed, this is mentioned accordingly in Surah Taha. (S. HAWWA, 10/279)

 

"It was said to the people: 'Are you also (present) in a group?' '(Pharaoh’s men said:) We hope that the magicians will prevail so that we may follow them.'" Ibn Kathir says: They did not say "we will follow the truth" regardless of whether it comes from Prophet Moses (as) or the magicians. On the contrary, the subjects are generally upon the religion of their kings. (S. HAWWA, 10/280)

 

(41) "When the magicians arrived (there), they said to Pharaoh: 'If we are the ones who prevail, there will surely be a reward for us, won't there?' He said: 'Yes, and in that case, you will certainly be among those closest (to me).'" That is, I will pay you a certain fee. In addition, you will be close to me in terms of rank and position. (S. HAWWA, 10/280)

 

Thus, Pharaoh put forth all his strength to defeat Prophet Moses (as). However, he could not achieve his goal. Because the matter was much greater than he imagined. This was a messengership, and what Moses showed were miracles. And Allah had encompassed them from all sides. (S. HAWWA, 10/280)

 

(43) "Moses said to them: 'Throw whatever you are going to throw!' (They) threw their ropes and their staffs and said: 'By the might and majesty of Pharaoh, indeed we are the victors, we!' Moses threw his staff. And behold, (they saw that) it swallowed what they had fabricated." The magicians, having sworn by the "might" of Pharaoh whom they valued for their interests, threw their ropes and sticks. When they saw these being swallowed and destroyed in one gulp by the staff of Moses (as), which suddenly turned into a massive serpent, they realized the gravity of the matter. They were not slow to understand that Prophet Moses was not a magician like themselves and that the extraordinary event he showed was a miracle that could only occur through the power of Allah. (See Araf 7/115-119; Taha 20/65-69; O. CELIK, 3/600, 601)

 

(46, 47, 48) "The magicians immediately fell down in prostration: 'We have believed in the Lord of the worlds; the Lord of Moses and Aaron!' they said." Pharaoh went mad when the magicians—who were raised in his country where he had declared himself a lord and established dominance through oppression and authority—believed in the Lord of the worlds and followed what Prophet Moses brought without asking his permission. [cf. 7/121-122] (H. T. FEYIZLI, 1/368)

 

These people, who a moment ago had no goal other than the world, instantly became distinguished believers. Moreover, they cried out their faith without considering the consequences or punishments of believing openly in front of a cruel, tyrannical power, and without caring what the despotic ruler would say or do. Against Pharaoh's threats of "I will hang you, I will cut you," they did not lose their composure and said, "It doesn't matter, for we will anyway return to our Lord." (Shu'ara 26/50) and prayed for forgiveness from Allah the Almighty for their previous sins. (See Araf 7/120-126; Taha 20/70-73; O. CELIK, 3/601, 602)

 

Thus, Pharaoh suffered an unprecedented defeat in the world, yet he was an extremely insolent person. May the curse of Allah, the angels, and all people be upon him. Therefore, he turned to threatening and frightening them by resorting to stubbornness and making false claims. (From Ibn Kathir; S. HAWWA, 10/281)

 

26/49-68 YOU BELIEVED IN HIM BEFORE I GAVE YOU PERMISSION, HUH!

 

Translation

 

49- [Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. But you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all."

 

50- They said, "No harm. Indeed, to our Lord we will return.

 

51- Indeed, we hope that our Lord will forgive us our sins because we were the first of the believers."

 

52- And We inspired to Moses, "Travel by night with My servants; indeed, you will be pursued." [cf. 20/77; 44/23]

 

53- Then Pharaoh sent among the cities gatherers,

 

54- [Saying], "Indeed, these are but a small band,

 

55- And indeed, they are enraging us,

 

56- And indeed, we are a cautious society."

 

57- So We removed them from gardens and springs

 

58- And treasures and honorable stations.

 

59- Thus [it was]. And We caused the Children of Israel to inherit them. [cf. 7/137; 28/5]

 

60- So they pursued them at sunrise.

 

61- And when the two companies saw one another, the companions of Moses said, "Indeed, we are overtaken!"

 

62- [Moses] said, "No! Indeed, with me is my Lord; He will guide me."

 

63- Then We inspired to Moses, "Strike with your staff the sea," and it parted, and each portion was like a great towering mountain.

 

64- And We drew near thereto the others.

 

65- And We saved Moses and those with him, all together.

 

66- Then We drowned the others. [cf. 20/78]

 

67- Indeed in that is a sign, but most of them were not to be believers.

 

68- And indeed, your Lord—He is the Exalted in Might, the Merciful.

 

Commentary

 

(49) "(Pharaoh:) 'Did you believe in him before I gave you permission?'" That is, in this matter you have done, you should have obtained permission from me and not trampled upon my authority. If I had given permission, then you would do it; if not, you would desist. "Indeed, he is your chief who taught you magic." That is, you have reached an agreement with him to prepare a trap in this matter. However, this claim is a hollow one that everyone can easily understand to be false. For before that day, they had not met with Prophet Moses (as). "But soon you shall know (what I will do to you). (I swear) I will surely cut off your hands and feet on opposite sides." That is, I will do this to you because you acted contrary to me—cutting the right hand and the left foot, or vice versa. "And I will surely crucify you all," he said. One purpose of this punishment he wanted to give was apparently to create an atmosphere of terror among the people so that no one would follow them in faith. (S. HAWWA, 10/281)

 

In every period, such tyrants have applied various imprisonments and tortures to believers who say "We will follow what comes from Allah." This is because Pharaoh found believing in Allah and living that faith without his permission to be contrary to his principles and considered it an insult to his divinity/lordship. (cf. 85/4-8; H. T. FEYIZLI, 1/368)

 

(50) "They said: 'No harm. Indeed, to our Lord we will return.' 'We hope that our Lord will forgive us our errors, as we are the first of those who believe (in Him from among your people).'" We hope our Lord will forgive the sins we have committed and the burden/sin of the magic you forced us to perform, as we were the first to believe. For we were the first among our Coptic people to turn toward faith. Ibn Kathir says: "All of them were killed." (S. HAWWA, 10/282)

 

(52) "We inspired to Moses: 'Set out with My believing servants by night.'" Travel by night with them. Nasafi says: "The fact that Almighty Allah refers to them as 'My servants' is because of their faith in the prophet He sent." "'For you will be pursued,' We inspired." Almighty Allah gave this reason for the command He gave them, showing that the pursuit by Pharaoh and his soldiers was part of the plan. That is: I have determined the affairs of both them and you according to this principle: You will go ahead, and they will follow you. Finally, when they enter the sea from where you entered, I will destroy them. (From Nasafi; S. HAWWA, 10/282)

 

Mentioning the plot Pharaoh prepared against the Children of Israel is so it may be known that it is Allah, the Almighty and Majestic, who determines the battle that will take place between the disbelievers and the believers. Therefore, no matter what kind of plot the disbelievers prepare against the believers, the end will belong to those with taqwa (piety). For Allah knows the traps of the disbelievers, and the decree in favor of the believers belongs to Him. What falls upon the believers is to hold onto the causes. (S. HAWWA, 10/282)

 

(53, 54, 55, 56) "Pharaoh sent gatherers to the cities: 'Indeed, they (the Israelites) are a scattered and small group. Nevertheless, they are constantly enraging us. We, however, are a vigilant (and prepared) group,' he sent (soldier) gatherers." Pharaoh and his people were subjected to many disasters and calamities because of the injustices they committed against those who believed in Prophet Moses. There were years of drought and famine in Egypt, and they suffered great hardships. They turned to Prophet Moses and said that if the troubles were removed, they would give the Children of Israel permission to leave Egypt. Each time the troubles were removed through Moses' prayer, they went back on their word. (cf. Araf 7/130-135; QUR’AN WAY, 4/153)

 

(57, 58, 59, 60) "So We removed them (Pharaoh and his supporters) from gardens, springs, treasures, and noble/honorable stations (the power, sovereignty, authority, and the valuable places where these were represented; M. DEMIRCI, 2/440). Thus, We made the Children of Israel heirs to (all) of these (all the lands, goods, and assets belonging to them; M. DEMIRCI, 2/441). Thus: (Pharaoh and his supporters) pursued them at sunrise (to catch Moses and his companions)." Allah the Almighty inspired Prophet Moses to take the Children of Israel out of Egypt secretly at night. Moses set out with his people at night. Hearing of the situation, Pharaoh and his men decided to pursue and eliminate the Children of Israel. Pharaoh was expressing that he could easily crush the Israelites because they had no regular armies or trained soldiers. He mobilized by sending officials to cities and towns to gather soldiers. The Children of Israel, who had set out for Palestine, had reached the Red Sea. Pharaoh, pursuing them with his powerful army, caught up with them one morning at sunrise. (QUR’AN WAY, 4/153)

 

(61) "When the two groups saw each other, Moses' men said: 'We are definitely caught.'" "(Moses:) 'No!'" That is, stay away from harboring bad thoughts about Allah. Your enemies will certainly not catch you. "'Indeed, my Lord is with me, He will show me the way of salvation,' he said." He will lead me to the path of salvation and show it to me in a way that does not give them the opportunity to catch up and harm us. (S. HAWWA, 10/284)

 

(63) "Upon this, We inspired to Moses: 'Strike the sea with your staff.' (When he struck) the sea immediately parted, and each section became like a huge mountain." In the 77th verse of Surah Taha, it is described that Allah commanded Prophet Moses (as) to "strike the sea and open a dry path for them." This shows that striking the sea did not only result in the waters parting and piling up on both sides like huge mountains. It should also be remembered that in verse 24 [of Surah ad-Dukhan], after crossing the sea with his people, Prophet Moses (as) was commanded to "leave the sea open as it is, for Pharaoh will be drowned." (MAWDUDI, 4/27)

 

(67) "Indeed, in this is a lesson (showing Our power). (Despite this) most of them still did not believe." That is, Quraish should learn this lesson: Obstinate people like Pharaoh, his staff, and his men did not believe even though clear miracles were shown to them for years. Obstinacy had blinded their eyes so much that even in the event of drowning in the sea, while seeing the sea part before their eyes, the waters pile up on both sides like mountains, and a dry path open in the middle for the Israelite caravans to pass, they still could not understand that there was divine support and help behind Prophet Moses, whom they set out to fight. Finally, they came to their senses, but it was too late. For Allah's wrath had encompassed them, and the sea waters had completely covered them. Exactly in this state, Pharaoh cried out: "I believe that there is no deity except the One in whom the Children of Israel believe, and I am of the Muslims." (Yunus 10/90). On the other hand, in this event, there is also a sign/lesson for the believers: Even if evil powers seem dominant for now, in the long run, Allah makes the truth prevail with His grace and destroys falsehood. (MAWDUDI, 4/27)

 

(68) "Indeed, your Lord—He is the Exalted in Might, the Merciful." Overpowering His enemies is a manifestation of His Might (Izzah), and helping His friends and allies and giving them victory is a manifestation of His Mercy (Rahmah). (S. HAWWA, 10/285)

 

26/69-77 HAVE YOU CONSIDERED WHAT YOU HAVE BEEN WORSHIPPING?

 

Translation

 

69- And recite to them the news of Abraham,

 

70- When he said to his father and his people, "What do you worship?"

 

71- They said, "We worship idols and remain to them devoted."

 

72- He said, "Do they hear you when you supplicate?

 

73- Or do they benefit you, or do they harm?"

 

74- They said, "No, but we found our fathers doing thus."

 

75- He said, "Then do you see what you have been worshipping,

 

76- You and your ancient forefathers?

 

77- Indeed, they are enemies to me, except the Lord of the worlds."

 

Commentary

 

(69) "(O Messenger!) Recite to them (your Ummah) the news of Abraham as well." For he is the friend of Allah (Khalilullah) and the leader of the Hanifs. Allah commands that his story be recited so that this Ummah may follow him in matters of sincerity (ikhlas), trust in Allah (tawakkul), worshipping Allah alone without associating any partner with Him, and distancing oneself from polytheism (shirk) and pagans. (S. HAWWA, 10/288, 289)

 

By telling a part of Prophet Abraham's story, it is pointed out that he was not of the pagans. On the contrary, the religion he brought is essentially the same as that brought by Prophet Muhammad. It indicates that those who claim to love Abraham and follow him must also love Prophet Muhammad and follow him. Furthermore, by describing the life in exile and the struggle against shirk that Prophet Abraham experienced in Palestine, Egypt, and the Hijaz for the sake of spreading the religion of Tawhid (the oneness of Allah), hope and consolation are instilled in the believers, primarily the Prophet. (QUR’AN WAY, 4/157)

 

(70) "When he said to his father and his people: 'What do you worship?'" Abraham (as) knew that they worshipped idols. However, he asked this question to show them that what they worshipped was not worthy of worship. (S. HAWWA, 10/289)

 

(74) "They said: 'No! But we found our fathers doing thus (worshipping).'" Thus, they admitted that the idols do not hear, do not benefit, and do not harm, and that they do not worship them for those purposes; rather, they found their fathers following a certain path and were simply imitating them. (S. HAWWA, 10/289)

 

The verse expresses that in matters of religion, it is not permissible to imitate any human, including ancestors; instead, one must directly follow the commands, prohibitions, rulings, and principles of Allah and His Messenger. (I. KARAGOZ 5/291)

 

(75, 76) "(Abraham:) 'Now have you seen (considered) what you and your past forefathers have been worshipping?' he said." In this way, the Quran was teaching the believers that in matters of faith, there is no pleasing any race, lineage, or even a father. The foremost bond is the bond of faith. The foremost value is the value of belief. All other bonds are secondary to it. Wherever they are, these follow. (S. KUTUB, 7/609)

 

26/78-89 ON THAT DAY, NEITHER WEALTH NOR CHILDREN WILL BENEFIT

 

Translation

 

78- "Who created me, and He [it is who] guides me.

 

79- And it is He who feeds me and gives me drink.

 

80- And when I am ill, it is He who cures me.

 

81- And who will cause me to die and then bring me to life.

 

82- And who I hope will forgive me my sin on the Day of Recompense."

 

83- [Abraham prayed], "My Lord, grant me authority and join me with the righteous. [cf. 26/21]

 

84- And grant me a reputation of honor among later generations.

 

85- And make me among the inheritors of the Garden of Pleasure.

 

86- And forgive my father. Indeed, he has been of those astray. [cf. 9/113-114]

 

87- And do not disgrace me on the Day they are [all] resurrected—

 

88- The Day when there will not benefit [anyone] wealth or children

 

89- But only one who comes to Allah with a sound heart."

 

Commentary

 

(78) "Who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink." Just as He is the One who created me and guides me to the truth, He is also the One who provides for me through the means He has placed under His command in the heavens and the earth. He is the One who drives the clouds, sends down rain from them, revives the earth with it, brings forth all kinds of fruits as provision for His servants, and sends down sweet and pleasant water as a drink for many humans and animals He has created. (S. HAWWA, 10/290)

 

"And when I am ill, it is He who cures me." Although illness is also part of Allah's decree (qadar), judgment (qaza), and creation, Prophet Abraham attributes it to himself out of his refined etiquette (adab) toward Almighty Allah. The meaning of the verse is this: If I fall ill, no one other than Him is capable of healing me through the causes He ordains and leads to recovery. (From Ibn Kathir; S. HAWWA, 10/290, 291). When a person falls ill, they go to a doctor, use medicine, and take medical precautions (in addition, they do not neglect their prayer). However, the One who gives the actual healing and creates the cure within the medicine is Allah; others are merely intermediaries and causes. (I. KARAGOZ 5/293)

 

"And who will cause me to die and then bring me to life." He is the One who brought me into existence from nothing and will resurrect me after taking my life. (S. HAWWA, 10/291). The resurrection of people by Allah when the Last Hour occurs is one of the pillars of faith. This matter is informed in the 6th verse of Surah Al-Hajj with the sentence "He gives life to the dead" and in the 7th verse with the sentence "Allah will resurrect those in the graves." (I. KARAGOZ 5/293)

 

"And who I hope will forgive me my sin on the Day of Recompense." These explanations express the following: Abraham (as) does not worship anyone other than the One who performs the creation, guiding to the truth, feeding, giving drink, healing, causing death, bringing to life, and forgiving sins on the Day of Resurrection. Whoever does all these is the Lord of the worlds, and He alone is worthy of worship. (S. HAWWA, 10/291). Indeed, his greatest desire is for his Lord to forgive his sins on the Day of Resurrection. He does not proclaim his own soul as pure. He is concerned about having a sin (fault). He does not rely on his own deeds. He is not of the opinion that he deserves a reward solely through his own actions. Rather, he is hopeful of his Lord's grace. He hopes for His mercy. This is the only reason that spurs his desire for forgiveness and the pardoning of his sins. (S. KUTUB, 7/610)

 

From Prophet Abraham's (as) explanations, we learn not only what the faith of the prophets is regarding the actions of Almighty Allah, but also the definitive judgment regarding the disagreement that arose between the Ahl al-Sunnah wa'l Jama'ah and the Mu'tazilah. Abraham's (as) words are very clear regarding the fact that Allah is the Absolute Actor. These expressions also demonstrate very clearly that the influence of things can only be a matter of concern through the will of Allah. (S. HAWWA, 10/291)

 

(83) "My Lord, grant me hikmah (knowledge, understanding, insight; M. DEMIRCI, 2/443) and join me with the righteous." That is, grant me wisdom, or the ability to judge with truth and justice among people, or a knowledge, or a definitive word that distinguishes truth from falsehood, or prophethood. For a prophet is both a possessor of wisdom and a possessor of judgment among the servants of Allah. (S. HAWWA, 10/291). "...and join me with the righteous." These words are spoken by the mild-tempered, noble Prophet Abraham, who opens his heart to Allah. What humility! What sensitivity! What a sense of concern over committing a fault! What a fear of Allah that turns hearts! What a great desire to join the righteous servants of Allah! What a passionate expectation regarding being joined with the righteous servants through his Lord making him successful in good deeds. (S. KUTUB, 7/611)

 

Hadith: "O Allah, let us live as Muslims, take our lives as Muslims, and join us with the righteous, do not disgrace or humiliate us, do not change our blessing (in another narration: 'do not let us fall into fitnah')."

 

"And grant me a reputation of honor (truthful mention) among later generations." The expression lisan-i sidq in the verse means a beautiful name, fame, and reputation, a strictly upright and beautiful memory whose legacy will continue in the world until the Day of Resurrection. This is why every Ummah has loved Abraham (as). Indeed, just as he is the forefather of the chain of prophets starting from his son Isaac (as) and ending with the family of Imran, Zechariah, John, and Jesus (as), he is also the great forefather of Prophet Muhammad (s), who came from the lineage of his other son, Ishmael (as), born of Hagar. Many deep-rooted Sunnahs such as the rituals of Hajj, sacrifice (qurban), circumcision (hitan), and personal hygiene (teeth, armpits, and private areas) are among the beautiful memories and Sunnahs coming from his period. (H. DONDUREN, 2/598). As a result of Prophet Abraham's prayer regarding being "always remembered with goodness," every Ummah has felt a special love for him and mentions his name with praise. Muslims mention him along with the Prophet when reciting the "Salli" and "Barik" prayers during and outside of formal prayers. (QUR’AN WAY, 4/158)

 

"And forgive my father. Indeed, he has been of those astray." Prophet Abraham (as) treats his father this way despite hearing such harsh words and being subjected to severe threats from him. Because he had previously promised his father that he would pray for his forgiveness. Thus, he fulfilled his promise. It is explained in other verses of the Quran that it is not permissible to seek forgiveness for pagans, even if they are relatives. It is stated that Prophet Abraham’s seeking forgiveness for his father stemmed from a promise he made to him: "But when it became clear to him that his father was an enemy to Allah, he dissociated himself from him." (Surah at-Tawbah, 9/114). He understood that closeness consists of the closeness of faith, not the closeness of lineage. This is one of the clear principles of Islamic education. The bond that comes before everything is the bond of faith, which is the symbol of devotion in the way of Allah. No bond can be formed between two individuals of the human race without being based on the foundation of faith. (S. KUTUB, 7/612)

 

"And do not disgrace me on the Day they are [all] raised!" Hadith: From Abu Hurayrah, the Prophet (s) said: "Abraham (as) will see his father covered in dust on the Day of Resurrection and will say: 'O my Lord! You promised me that You would not disgrace me on the Day of Resurrection.' Allah will say: 'I have forbidden Paradise for the disbelievers.'" (Bukhari, Tafsir 26/1; H. DONDUREN, 2/598)

 

(88) "The Day when there will not benefit wealth or children." "But only one who comes to Allah with a sound and pure heart." Commentators have interpreted the phrase qalb-i salim, which we translate as "a sound heart" in verse 89, in the following meanings: A heart purified from shirk and doubt, sincerely believing in the pillars of faith, spiritually healthy, protected from evils, sincerely attached to the Sunnah and staying away from innovations (bid'ah), and not becoming spoiled because of possessing wealth and children. According to Razi, the most correct of the views on this matter is the one that defines qalb-i salim as "the heart purified from ignorance and bad character." (QUR’AN WAY, 4/158). According to the Holy Quran, Allah is the sole possessor of sovereignty both in the heavens and on the earth. Creation is unique to Him. Everything submits to Him, whether willingly or unwillingly. No one can be a partner to Him in sovereignty. Therefore, if a person obeys another being after believing in Allah, or sees nature as active, or believes in the influence of hidden forces, they have associated partners with Allah. In this case, of course, it is not possible for such a person to be saved from punishment in the hereafter. For the heart of a person possessing this quality of belief has ceased to be a "sound heart" and has become filled with elements of shirk. (M. DEMIRCI, 2/445)

 

Thus, the prayer of Abraham (as) comes to an end. With this, we also learn what the high aspirations of a noble Muslim are. These are: Authority (wisdom), goodness/virtue, being spoken of beautifully in the way of Allah, Paradise, and not being humiliated on the Day of Resurrection. (S. HAWWA, 10/292)

 

26/90-104 OH, IF ONLY!.. IF ONLY THERE WERE ANOTHER RETURN TO THE WORLD!..

 

Translation

 

90- And Paradise will be brought near to the righteous.

 

91- And Hellfire will be made manifest for the deviators.

 

92- And it will be said to them, "Where are those you used to worship

 

93- Other than Allah? Can they help you or help themselves?" [cf. 2/165-167]

 

94- So they will be overturned into it (the Fire), they and the deviators

 

95- And the soldiers of Iblis, all together.

 

96- They will say while they dispute therein,

 

97- "By Allah, we were indeed in manifest error

 

98- When we equated you with the Lord of the worlds." [cf. 2/165-167]

 

99- "And no one misguided us except the criminals."

 

100- "So now we have no intercessors

 

101- And no devoted friend.

 

102- Then if only we had another turn (at worldly life) so we could be among the believers."

 

103- Indeed in that is a sign, but most of them were not to be believers.

 

104- And indeed, your Lord—He is the Exalted in Might, the Merciful.

 

Commentary

 

(90) "(On that day) Paradise will be brought near to the righteous." It will be brought close to the people of Paradise. In the eyes of those who see it, it will be quite adorned and eye-catching. Those worthy of Paradise are the righteous who preferred the blessings of Paradise over worldly gains and worked for it while in the world. (S. HAWWA, 10/293)

 

"And Hellfire will be made manifest for the deviators." That is, it will be shown to the disbelievers as if its flames are almost about to seize and swallow them. Ibn Kathir says: That is, Hell is shown to them and the veil over it is removed. The flame leaping from it will make such a sound that their hearts will leap to their throats out of fear. (S. HAWWA, 10/293)

 

(94) "So they, the deviators, and the soldiers of Iblis will be overturned into it (the fire) all together." The disbelievers will be thrown in headlong along with their leaders who invited them to polytheism and who themselves went astray and led others astray. The soldiers of Iblis will also be thrown there collectively. This means the rebels from among humans and jinn who followed Iblis, or his devils, will be piled into Hell down to the very last individual. (S. HAWWA, 10/293)

 

(96) "There they will dispute with one another and say:" "By Allah, we were indeed in manifest error. For we used to equate you (our idols / those we idolized) with the Lord of the worlds." "None misguided us but those (we followed) criminals." Here, it is described how the common people will behave toward the "religious leaders" and "pioneers" whom they treated like gods, whose words and actions they considered authoritative, and to whom they made all kinds of offerings while in the world. In the hereafter, when the people realize that their leaders led them astray and caused their destruction, they will hold them responsible for their situation and pour curses upon them. (MAWDUDI, 4/35)

 

(99) "None but those criminals misguided us." The chiefs and the elders—those among the prominent who were evil and committed evil deeds—misguided us. They called us/turned us from guidance to deviance. Indeed, it is stated in another verse: "Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way." (al-Ahzab, 33/67) (I H. BURSEVI, 14/95)

 

(100, 101, 102) "So now we have no intercessors and no devoted/sincere friend. If only there were a return (to the world) for us once more, so that we might be among the believers." The Quran states that in the hereafter, only the believers will continue to be friends with one another. As for the disbelievers, even if they had sworn oaths of friendship while in the world, they will become enemies to each other. Each will hold the other responsible for their bad end and work for the other to receive the maximum punishment. "Friends on that Day will be enemies to each other, except the righteous." (Zukhruf, 67; MAWDUDI, 4/35)

 

"If only there were a return for us (to the world) so we could be of the believers." There, they will wish to be returned to the world with the claim that they would act in obedience to Allah. Almighty Allah knows that if they were returned to worldly life, they would again return to what was forbidden to them, and He also knows that they are undoubtedly lying. (S. HAWWA, 10/294)

 

(103) "Indeed in that is a sign (a lesson to be taken). (But) still, most of them did not believe." There is a lesson for those who worship others besides Allah. Thus, such a person should know that they will be avoided in the hereafter, and no one will intercede for them. This is especially for the Meccans who claimed to be upon the religion of Abraham (as). But many of them—just like most of Abraham's people and most of the Quraish—do not believe. (I H. BURSEVI, 14/98)

 

"Indeed, your Lord—He is the Exalted in Might, the Merciful." His punishing the disbelievers in the Fire is a manifestation of His Might (Izzah), and His placing the believers in Paradise is a manifestation of His Mercy (Rahmah). (S. HAWWA, 10/294)

 

26/105-122 I ASK NO REWARD FROM YOU

 

Translation

 

105- The people of Noah denied the messengers

 

106- When their brother Noah said to them, "Will you not fear Allah?

 

107- Indeed, I am to you a trustworthy messenger.

 

108- So fear Allah and obey me.

 

109- And I do not ask you for it any payment. My payment is only from the Lord of the worlds.

 

110- So fear Allah and obey me."

 

111- They said, "Shall we believe you while the lowest [of the people] follow you?"

 

112- He said, "And what is my knowledge of what they used to do?

 

113- Their account is only with my Lord, if you [could] perceive.

 

114- And I am not one to drive away the believers.

 

115- I am only a clear warner."

 

116- They said, "If you do not desist, O Noah, you will surely be of those who are stoned."

 

117- He said, "My Lord, indeed my people have denied me.

 

118- So judge between me and them with a decisive judgment and deliver me and those with me of the believers."

 

119- So We delivered him and those with him in the laden ship.

 

120- Then We drowned thereafter the remaining ones.

 

121- Indeed in that is a sign, but most of them were not to be believers.

 

122- And indeed, your Lord—He is the Exalted in Might, the Merciful.

 

Commentary

 

(105) "The people of Noah also denied the messenger(s)." When this set of verses (105-122) is examined, it is seen that the principles of Prophet Noah’s call are the same in essence and content as those in the verses describing the calls of Prophet Moses and Prophet Abraham. Likewise, a great similarity is understood between the beliefs of the communities these prophets addressed and their attitudes toward the true religion. Consequently, the same messages are given in the groups of verses regarding all three prophets. (For detailed information on the story of Prophet Noah, see Hud, 11/25-49; QUR’AN WAY, 4/161)

 

(106) "When their brother Noah said to them: 'Will you not fear Allah and obey His commands?'" That is, do you not fear Allah because you worship others? Nasafi says: That is, will you not abandon the worship of idols out of fear of the Creator of all beings? (S. HAWWA, 10/300)

 

(107) "Indeed, I am a trustworthy messenger (sent) for you." I do not commit treachery, I do not deceive, and I do not use tricks. I neither increase nor decrease anything in the obligations required to be explained. (S. KUTUB, 7/617)

 

(109) "And I do not ask you for a reward in return. My reward belongs to none other than the Lord of the worlds." This is the second of Prophet Noah’s (as) two proofs regarding the truth of his message. The first was their recognition of him as a trustworthy person during the initial period of his life spent among them. This second proof expresses the following: "Despite all kinds of objection and hostility from you, I have no personal interest in conveying the message I preach day and night." (MAWDUDI, 4/37)

 

(110) "So fear Allah and obey me." "(They) said: 'Shall we believe in you while the lowest (vulgar) layer of society follows you?'" As understood from the verse, those who believed in Prophet Noah (as) were mostly the poor, workers, or some young people who had no status in society. Those who were influential and wealthy in society were the fiercest enemies of Prophet Noah (as). (MAWDUDI, 4/38)

 

Two reasons for the pagans’ refusal to believe in Prophet Noah are reported in the verse: (a) The fact that the poor and downtrodden section of society believed in Prophet Noah; (b) The arrogance of the wealthy and prominent members of society, their viewing the believers as inferior and belittling them, and their refusal to be with them. The Meccan pagans did the same. (I. KARAGOZ 5/302)

 

(112) "(Noah) said: 'I have no knowledge of what they used to do (before).'" Upon the pagans saying to Prophet Noah, "Those who believe in you did so only to possess property and gain prestige in society," Prophet Noah says, "I cannot know their intentions and actions; I credit their believing in me and confirming my word. Allah knows their intentions; it belongs to my Lord, not me, to settle their account. You need to know this truth; if you reflect, you will understand this." (I. KARAGOZ 5/303)

 

(113) "T<