The divine call reveals itself with absolute clarity. A sign of its heavenly origin is that everything is plain and built upon clear reasoning. One may reject it, but none can claim they failed to grasp its message.
The phrase 'you may destroy yourself' reflects the profound concern a preacher feels for those addressed. The urge to convey God's message springs from sincere goodwill. When God's messenger sees someone reject the truth, he grieves like a mother for her child. This expression confirms the preacher's compassion, not criticism of the listener.
The divine call comes from an all-powerful God who may nonetheless be denied or defied. This present freedom exists by divine design. God seeks for Paradise those who, amidst worldly distractions, recognise truth and submit to Him without compulsion. Such selection requires complete freedom of thought and action.
E
تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ
Tilka Aayaatul Kitaabil Mubeen
These are verses of the Book that makes [things] clear.
Commentary of verses 26:1 to 26:6
The divine call reveals itself with absolute clarity. A sign of its heavenly origin is that everything is plain and built upon clear reasoning. One may reject it, but none can claim they failed to grasp its message.
The phrase 'you may destroy yourself' reflects the profound concern a preacher feels for those addressed. The urge to convey God's message springs from sincere goodwill. When God's messenger sees someone reject the truth, he grieves like a mother for her child. This expression confirms the preacher's compassion, not criticism of the listener.
The divine call comes from an all-powerful God who may nonetheless be denied or defied. This present freedom exists by divine design. God seeks for Paradise those who, amidst worldly distractions, recognise truth and submit to Him without compulsion. Such selection requires complete freedom of thought and action.
It may be you frettest your soul with grief, that they do not become Believers.
Commentary of verses 26:1 to 26:6
The divine call reveals itself with absolute clarity. A sign of its heavenly origin is that everything is plain and built upon clear reasoning. One may reject it, but none can claim they failed to grasp its message.
The phrase 'you may destroy yourself' reflects the profound concern a preacher feels for those addressed. The urge to convey God's message springs from sincere goodwill. When God's messenger sees someone reject the truth, he grieves like a mother for her child. This expression confirms the preacher's compassion, not criticism of the listener.
The divine call comes from an all-powerful God who may nonetheless be denied or defied. This present freedom exists by divine design. God seeks for Paradise those who, amidst worldly distractions, recognise truth and submit to Him without compulsion. Such selection requires complete freedom of thought and action.
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.
Commentary of verses 26:1 to 26:6
The divine call reveals itself with absolute clarity. A sign of its heavenly origin is that everything is plain and built upon clear reasoning. One may reject it, but none can claim they failed to grasp its message.
The phrase 'you may destroy yourself' reflects the profound concern a preacher feels for those addressed. The urge to convey God's message springs from sincere goodwill. When God's messenger sees someone reject the truth, he grieves like a mother for her child. This expression confirms the preacher's compassion, not criticism of the listener.
The divine call comes from an all-powerful God who may nonetheless be denied or defied. This present freedom exists by divine design. God seeks for Paradise those who, amidst worldly distractions, recognise truth and submit to Him without compulsion. Such selection requires complete freedom of thought and action.
Wa maa yaateehim min zikrim minar Rahmaani muhdasin illaa kaanoo 'anhu mu'rideen
But there comes not to them a newly-revealed Message from [Allah] the Most Merciful, but they turn away therefrom.
Commentary of verses 26:1 to 26:6
The divine call reveals itself with absolute clarity. A sign of its heavenly origin is that everything is plain and built upon clear reasoning. One may reject it, but none can claim they failed to grasp its message.
The phrase 'you may destroy yourself' reflects the profound concern a preacher feels for those addressed. The urge to convey God's message springs from sincere goodwill. When God's messenger sees someone reject the truth, he grieves like a mother for her child. This expression confirms the preacher's compassion, not criticism of the listener.
The divine call comes from an all-powerful God who may nonetheless be denied or defied. This present freedom exists by divine design. God seeks for Paradise those who, amidst worldly distractions, recognise truth and submit to Him without compulsion. Such selection requires complete freedom of thought and action.
Faqad kazzaboo fasa yaateehim ambaaa'u maa kaanoo bihee yastahzi'oon
They have indeed rejected [the Message]: so they will know soon [enough] the truth of what they mocked at!
Commentary of verses 26:1 to 26:6
The divine call reveals itself with absolute clarity. A sign of its heavenly origin is that everything is plain and built upon clear reasoning. One may reject it, but none can claim they failed to grasp its message.
The phrase 'you may destroy yourself' reflects the profound concern a preacher feels for those addressed. The urge to convey God's message springs from sincere goodwill. When God's messenger sees someone reject the truth, he grieves like a mother for her child. This expression confirms the preacher's compassion, not criticism of the listener.
The divine call comes from an all-powerful God who may nonetheless be denied or defied. This present freedom exists by divine design. God seeks for Paradise those who, amidst worldly distractions, recognise truth and submit to Him without compulsion. Such selection requires complete freedom of thought and action.
Awa lam yaraw ilal ardi kam ambatnaa feehaa min kulli zawjin kareem
Do they not look at the earth, how many noble things of all kinds We have produced therein?
Commentary of verses 26:7 to 26:9
A tree sprouting and flourishing from the soil is as remarkable as a camel suddenly emerging from the earth and walking freely. Yet the second would astound us, while the first goes unnoticed despite its wonder. Allah invites us to perceive the extraordinary within the ordinary—to see His direct hand in what seems natural and routine.
Those who develop this depth of awareness recognise the divine workings behind every cause and effect. Such insight is the hallmark of true faith, and it is these believers who will be granted Allah's eternal grace and favour.
Inn fee zaalika la Aayah; wa maa kaana aksaruhum mu'mineen
Indeed, in this is a Sign: but most of them do not believe.
Commentary of verses 26:7 to 26:9
A tree sprouting and flourishing from the soil is as remarkable as a camel suddenly emerging from the earth and walking freely. Yet the second would astound us, while the first goes unnoticed despite its wonder. Allah invites us to perceive the extraordinary within the ordinary—to see His direct hand in what seems natural and routine.
Those who develop this depth of awareness recognise the divine workings behind every cause and effect. Such insight is the hallmark of true faith, and it is these believers who will be granted Allah's eternal grace and favour.
A
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la Huwal 'Azeezur Raheem
And indeed, your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verses 26:7 to 26:9
A tree sprouting and flourishing from the soil is as remarkable as a camel suddenly emerging from the earth and walking freely. Yet the second would astound us, while the first goes unnoticed despite its wonder. Allah invites us to perceive the extraordinary within the ordinary—to see His direct hand in what seems natural and routine.
Those who develop this depth of awareness recognise the divine workings behind every cause and effect. Such insight is the hallmark of true faith, and it is these believers who will be granted Allah's eternal grace and favour.
Wa iz naadaa Rabbuka Moosaaa ani'-til qawmaz zaalimeen
And [mention], your Lord called Moses: "Go to the people of iniquity,
Commentary of verses 26:10 to 26:14
Moses was commanded to convey the message of monotheism to Pharaoh, ruler of the greatest civilisation of his era. Moses, by contrast, belonged to the enslaved Children of Israel. He had also accidentally caused the death of an Egyptian and felt he lacked eloquence.
Yet Allah chose him for this mission. Allah evaluates the inner self, not outward circumstances. If a person possesses inner strength, God selects him for His work regardless of visible weakness. Man must first reveal his inner potential; thereafter, Allah compensates for any external shortcomings. True selection is based on spiritual readiness, not worldly status.
K
قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ
Qawma Fir'awn; alaa yattaqoon
"The people of the Pharaoh: will they not fear Allah?"
Commentary of verses 26:10 to 26:14
Moses was commanded to convey the message of monotheism to Pharaoh, ruler of the greatest civilisation of his era. Moses, by contrast, belonged to the enslaved Children of Israel. He had also accidentally caused the death of an Egyptian and felt he lacked eloquence.
Yet Allah chose him for this mission. Allah evaluates the inner self, not outward circumstances. If a person possesses inner strength, God selects him for His work regardless of visible weakness. Man must first reveal his inner potential; thereafter, Allah compensates for any external shortcomings. True selection is based on spiritual readiness, not worldly status.
N
قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ
Qaala Rabbi inneee akhaafu ai yukazziboon
He said: "O my Lord! I do fear that they will charge me with falsehood:
Commentary of verses 26:10 to 26:14
Moses was commanded to convey the message of monotheism to Pharaoh, ruler of the greatest civilisation of his era. Moses, by contrast, belonged to the enslaved Children of Israel. He had also accidentally caused the death of an Egyptian and felt he lacked eloquence.
Yet Allah chose him for this mission. Allah evaluates the inner self, not outward circumstances. If a person possesses inner strength, God selects him for His work regardless of visible weakness. Man must first reveal his inner potential; thereafter, Allah compensates for any external shortcomings. True selection is based on spiritual readiness, not worldly status.
Wa yadeequ sadree wa laa yantaliqu lisaanee fa arsil ilaa Haaroon
"My breast will be straitened. And my speech may not go [smoothly]: so send to Aaron.
Commentary of verses 26:10 to 26:14
Moses was commanded to convey the message of monotheism to Pharaoh, ruler of the greatest civilisation of his era. Moses, by contrast, belonged to the enslaved Children of Israel. He had also accidentally caused the death of an Egyptian and felt he lacked eloquence.
Yet Allah chose him for this mission. Allah evaluates the inner self, not outward circumstances. If a person possesses inner strength, God selects him for His work regardless of visible weakness. Man must first reveal his inner potential; thereafter, Allah compensates for any external shortcomings. True selection is based on spiritual readiness, not worldly status.
"And [further], they have a charge of crime against me; and I fear they may slay me."
Commentary of verses 26:10 to 26:14
Moses was commanded to convey the message of monotheism to Pharaoh, ruler of the greatest civilisation of his era. Moses, by contrast, belonged to the enslaved Children of Israel. He had also accidentally caused the death of an Egyptian and felt he lacked eloquence.
Yet Allah chose him for this mission. Allah evaluates the inner self, not outward circumstances. If a person possesses inner strength, God selects him for His work regardless of visible weakness. Man must first reveal his inner potential; thereafter, Allah compensates for any external shortcomings. True selection is based on spiritual readiness, not worldly status.
Qaala kallaa fazhabaa bi Aayaatinaaa innaa ma'akum mustami'oon
Allah said: "By no means! proceed then, both of you, with Our verses; We are with you, and will listen [to your call].
Commentary of verses 26:15 to 26:19
Anyone chosen by Allah enjoys divine protection and is granted clear signs proving his mission comes from God. Yet human arrogance leads some to deny even this.
The Quran does not detail Moses's exact request to Pharaoh concerning the Children of Israel, but the Torah suggests it was a journey for spiritual instruction, not permanent migration. In Egypt, the cow was sacred, and centuries of this belief had influenced even the Israelites. Moses sought to remove them temporarily from this polytheistic environment, provide them with spiritual purification, and re-educate them in pure monotheism, away from the corrupting atmosphere of Egyptian worship.
"So go forth, both of you, to Pharaoh, and say: 'We have been sent by the Lord of the worlds;
Commentary of verses 26:15 to 26:19
Anyone chosen by Allah enjoys divine protection and is granted clear signs proving his mission comes from God. Yet human arrogance leads some to deny even this.
The Quran does not detail Moses's exact request to Pharaoh concerning the Children of Israel, but the Torah suggests it was a journey for spiritual instruction, not permanent migration. In Egypt, the cow was sacred, and centuries of this belief had influenced even the Israelites. Moses sought to remove them temporarily from this polytheistic environment, provide them with spiritual purification, and re-educate them in pure monotheism, away from the corrupting atmosphere of Egyptian worship.
Q
أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ
An arsil ma'anaa Baneee Israaa'eel
"'Send you with us the Children of Israel.'"
Commentary of verses 26:15 to 26:19
Anyone chosen by Allah enjoys divine protection and is granted clear signs proving his mission comes from God. Yet human arrogance leads some to deny even this.
The Quran does not detail Moses's exact request to Pharaoh concerning the Children of Israel, but the Torah suggests it was a journey for spiritual instruction, not permanent migration. In Egypt, the cow was sacred, and centuries of this belief had influenced even the Israelites. Moses sought to remove them temporarily from this polytheistic environment, provide them with spiritual purification, and re-educate them in pure monotheism, away from the corrupting atmosphere of Egyptian worship.
Qaala alam nurabbika feenaa waleedanw wa labista feenaa min 'umurika sineen
[Pharaoh] said: "Did we not cherish you as a child among us, and did you not stay in our midst many years of your life?
Commentary of verses 26:15 to 26:19
Anyone chosen by Allah enjoys divine protection and is granted clear signs proving his mission comes from God. Yet human arrogance leads some to deny even this.
The Quran does not detail Moses's exact request to Pharaoh concerning the Children of Israel, but the Torah suggests it was a journey for spiritual instruction, not permanent migration. In Egypt, the cow was sacred, and centuries of this belief had influenced even the Israelites. Moses sought to remove them temporarily from this polytheistic environment, provide them with spiritual purification, and re-educate them in pure monotheism, away from the corrupting atmosphere of Egyptian worship.
Wa fa'alta fa'latakal latee fa'alta wa anta minal kaafireen
"And you did a deed of yours which [you know] you did, and you are an ungrateful [wretch]!"
Commentary of verses 26:15 to 26:19
Anyone chosen by Allah enjoys divine protection and is granted clear signs proving his mission comes from God. Yet human arrogance leads some to deny even this.
The Quran does not detail Moses's exact request to Pharaoh concerning the Children of Israel, but the Torah suggests it was a journey for spiritual instruction, not permanent migration. In Egypt, the cow was sacred, and centuries of this belief had influenced even the Israelites. Moses sought to remove them temporarily from this polytheistic environment, provide them with spiritual purification, and re-educate them in pure monotheism, away from the corrupting atmosphere of Egyptian worship.
When Moses preached monotheism and displayed miracles before Pharaoh, the latter tried to belittle him by recalling two facts: Moses had been raised in Pharaoh's palace and had killed an Egyptian.
Moses responded that his upbringing in the palace occurred only because Pharaoh had ordered the killing of Israelite infants, prompting Moses's mother to place him in a basket on the river. Pharaoh's wife then found and raised him. As for the Egyptian's death, Moses explained it was accidental—he had intervened to protect an Israelite from violent assault. Afterwards, Moses fled to Madyan, where years of simple village life perhaps prepared him spiritually. On his return journey, Allah bestowed prophethood upon him.
Fafarartu minkum lam maa khiftukum fawahaba lee Rabbee hukmanw wa ja'alanee minal mursaleen
"So I fled from you [all] when I feared you; but my Lord has [since] invested me with judgement [and wisdom] and appointed me as one of the messengers.
Commentary of verses 26:20 to 26:22
When Moses preached monotheism and displayed miracles before Pharaoh, the latter tried to belittle him by recalling two facts: Moses had been raised in Pharaoh's palace and had killed an Egyptian.
Moses responded that his upbringing in the palace occurred only because Pharaoh had ordered the killing of Israelite infants, prompting Moses's mother to place him in a basket on the river. Pharaoh's wife then found and raised him. As for the Egyptian's death, Moses explained it was accidental—he had intervened to protect an Israelite from violent assault. Afterwards, Moses fled to Madyan, where years of simple village life perhaps prepared him spiritually. On his return journey, Allah bestowed prophethood upon him.
Wa tilka ni'matun tamun nuhaa 'alaiya an 'abbatta Baneee Israaa'eel
"And this is the favour with which you do reproach me, that you have enslaved the Children of Israel!"
Commentary of verses 26:20 to 26:22
When Moses preached monotheism and displayed miracles before Pharaoh, the latter tried to belittle him by recalling two facts: Moses had been raised in Pharaoh's palace and had killed an Egyptian.
Moses responded that his upbringing in the palace occurred only because Pharaoh had ordered the killing of Israelite infants, prompting Moses's mother to place him in a basket on the river. Pharaoh's wife then found and raised him. As for the Egyptian's death, Moses explained it was accidental—he had intervened to protect an Israelite from violent assault. Afterwards, Moses fled to Madyan, where years of simple village life perhaps prepared him spiritually. On his return journey, Allah bestowed prophethood upon him.
I
قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَٰلَمِينَ
Qaala Fir'awnu wa maa Rabbul 'aalameen
Pharaoh said: "And what is the 'Lord of the worlds'?"
Commentary of verse 26:23
A common mistake people make is comparing Allah to human beings. Humans are limited—unable to be in two places at once or free from need. Some wrongly assume Allah shares these limitations, imagining Him confined to a particular location. In reality, Allah is present everywhere.
The direction Muslims face in prayer is simply an organisational practice, not an indication that Allah exists only in one place. Similarly, attributing a son to Allah reflects a failure to grasp His nature. Only beings with needs require offspring. Allah is entirely self-sufficient, beyond imperfection or limitation. Such mistaken ideas do not come from divine revelation—they are human inventions.
Qaala Rabbus samaawaati wal ardi wa maa bainahumaa in kuntum mooqineen
[Moses] said: "The Lord of the heavens and the earth, and all between, if you want to be quite sure."
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
B
قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ
Qaala liman hawlahooo alaa tastami'oon
[Pharaoh] said to those around: "Did you not listen [to what he says]?"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
[Moses] said: "Your Lord and the Lord of your fathers from the beginning!"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
[Pharaoh] said: "Truly your messenger who has been sent to you are a veritable madman!"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
Qaala Rabbul mashriqi wal maghribi wa maa baina humaa in kuntum ta'qiloon
[Moses] said: "Lord of the East and the West, and all between! if you only had sense!"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
Qaala la'init takhazta ilaahan ghairee la aj'alannaka minal masjooneen
[Pharaoh] said: "If you do put forward any god other than me, I will certainly put you in prison!"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
F
قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍۢ مُّبِينٍۢ
Qaala awalw ji'tuka bishai'im mubeen
[Moses] said: "Even if I showed you something clear [and] convincing?"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
E
قَالَ فَأْتِ بِهِۦٓ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
Qaala faati biheee in kunta minas saadiqeen
[Pharaoh] said: "Show it then, if you tellest the truth!"
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
So [Moses] threw his rod, and behold, it was a serpent, plain [for all to see]!
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
Wa naza'a yadahoo faizaa hiya baidaaa'u linnaa zireen
And he drew out his hand, and behold, it was white to all beholders!
Commentary of verses 26:24 to 26:33
Moses continued his reasoned argument for monotheism before Pharaoh, who responded with irritation, calling him mad. Moses remained composed. Pharaoh then threatened imprisonment, yet Moses calmly presented his final miracle.
Faced with undeniable proof, Pharaoh had no logical reply. Still, he refused to concede. Instead, to undermine Moses's credibility, he dismissed the miracle as mere magic—something any skilled magician could perform. This deflection revealed Pharaoh's obstinate refusal to acknowledge the truth, even when confronted with divine evidence beyond human capacity.
[Pharaoh] said to the Chiefs around him: "This is indeed a sorcerer well-versed:
Commentary of verses 26:34 to 26:35
Moses's mission was entirely peaceful, with no political or governmental ambitions. Yet Pharaoh, seeking to incite his people against Moses, falsely accused him of plotting to seize power and expel them from their land.
This was pure dishonesty. Moses had explicitly requested permission to leave Egypt with the Children of Israel. Pharaoh twisted this into a claim that Moses intended to drive out the Egyptians themselves. The accusation was a manipulative fabrication designed to rally public fear and hostility against a prophet who posed no political threat whatsoever.
Yureedu ai yukhrijakum min ardikum bisihrihee famaazaa taamuroon
"His plan is to get you out of your land by his sorcery; then what is it you counsel?"
Commentary of verses 26:34 to 26:35
Moses's mission was entirely peaceful, with no political or governmental ambitions. Yet Pharaoh, seeking to incite his people against Moses, falsely accused him of plotting to seize power and expel them from their land.
This was pure dishonesty. Moses had explicitly requested permission to leave Egypt with the Children of Israel. Pharaoh twisted this into a claim that Moses intended to drive out the Egyptians themselves. The accusation was a manipulative fabrication designed to rally public fear and hostility against a prophet who posed no political threat whatsoever.
Qaalooo arjih wa akhaahu wab'as filmadaaa'ini haashireen
They said: "Keep him and his brother in suspense [for a while], and dispatch to the Cities heralds to collect-
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
O
يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍۢ
Yaatooka bikulli sah haarin 'aleem
"And bring up to you all [our] sorcerers well-versed."
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
So the sorcerers were got together for the appointment of a day well-known,
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
H
وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ
Wa qeela linnaasi hal antum mujtami'oon
And the people were told: "Are you [now] assembled?-
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
La'allanaa nattabi'us saharata in kaanoo humul ghaalibeen
"That we may follow the sorcerers [in religion] if they win?"
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
Falammaa jaaa'as saharatu qaaloo li Fir'awna a'inna lanaa la ajjran in kunnaa nahnul ghaalibeen
So when the sorcerers arrived, they said to Pharaoh: "Of course - shall we have a [suitable] reward if we win?
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
He said: "Yea, [and more], for you shall in that case be [raised to posts] nearest [to my person]."
Commentary of verses 26:36 to 26:42
Pharaoh and his court dismissed Moses's miracles as mere magic and resolved to counter them with their own magicians. They assumed that if Moses could transform a staff into a serpent, their sorcerers could do the same.
Their understanding went no deeper. They saw Moses as just another human performer, unaware that his mission was divinely ordained. No human can oppose God. The contest was scheduled for Egypt's annual national festival in a vast open space, ensuring maximum public attendance and support for the magicians. Pharaoh sought a grand spectacle to discredit Moses before the masses.
Moses said to them: "Throw you - that which you are about to throw!"
Commentary of verses 26:43 to 26:48
The magicians cast their ropes and staffs, which appeared to the crowd as serpents slithering across the ground. But this was illusion, not reality. When Moses threw down his staff, it became a true serpent by Allah's will, instantly dispelling the magicians' tricks and revealing them for what they were.
The magicians had assumed Moses was one of them. But witnessing a genuine miracle, they—masters of their craft—immediately recognised the difference between sorcery and divine power. They could have denied it like Pharaoh, but their intellectual honesty prevailed. A spiritually alive person cannot reject clear truth. Without hesitation, they declared their belief in Moses and the Lord of all creation.
Fa alqaw hibaalahum wa 'isiyyahum wa qaaloo bi'izzati Fir'awna innaa lanahnul ghaaliboon
So they threw their ropes and their rods, and said: "By the might of Pharaoh, it is we who will certainly win!"
Commentary of verses 26:43 to 26:48
The magicians cast their ropes and staffs, which appeared to the crowd as serpents slithering across the ground. But this was illusion, not reality. When Moses threw down his staff, it became a true serpent by Allah's will, instantly dispelling the magicians' tricks and revealing them for what they were.
The magicians had assumed Moses was one of them. But witnessing a genuine miracle, they—masters of their craft—immediately recognised the difference between sorcery and divine power. They could have denied it like Pharaoh, but their intellectual honesty prevailed. A spiritually alive person cannot reject clear truth. Without hesitation, they declared their belief in Moses and the Lord of all creation.
Fa alqaa Moosaa 'asaahu fa izaa hiya talqafu maa yaafikoon
Then Moses threw his rod, when, behold, it straightway swallows up all the falsehoods which they fake!
Commentary of verses 26:43 to 26:48
The magicians cast their ropes and staffs, which appeared to the crowd as serpents slithering across the ground. But this was illusion, not reality. When Moses threw down his staff, it became a true serpent by Allah's will, instantly dispelling the magicians' tricks and revealing them for what they were.
The magicians had assumed Moses was one of them. But witnessing a genuine miracle, they—masters of their craft—immediately recognised the difference between sorcery and divine power. They could have denied it like Pharaoh, but their intellectual honesty prevailed. A spiritually alive person cannot reject clear truth. Without hesitation, they declared their belief in Moses and the Lord of all creation.
S
فَأُلْقِىَ ٱلسَّحَرَةُ سَٰجِدِينَ
Fa ulqiyas saharatu saajideen
Then did the sorcerers fall down, prostrate in adoration,
Commentary of verses 26:43 to 26:48
The magicians cast their ropes and staffs, which appeared to the crowd as serpents slithering across the ground. But this was illusion, not reality. When Moses threw down his staff, it became a true serpent by Allah's will, instantly dispelling the magicians' tricks and revealing them for what they were.
The magicians had assumed Moses was one of them. But witnessing a genuine miracle, they—masters of their craft—immediately recognised the difference between sorcery and divine power. They could have denied it like Pharaoh, but their intellectual honesty prevailed. A spiritually alive person cannot reject clear truth. Without hesitation, they declared their belief in Moses and the Lord of all creation.
A
قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَٰلَمِينَ
Qaalooo aamannaa bi Rabbil 'aalameen
Saying: "We believe in the Lord of the Worlds,
Commentary of verses 26:43 to 26:48
The magicians cast their ropes and staffs, which appeared to the crowd as serpents slithering across the ground. But this was illusion, not reality. When Moses threw down his staff, it became a true serpent by Allah's will, instantly dispelling the magicians' tricks and revealing them for what they were.
The magicians had assumed Moses was one of them. But witnessing a genuine miracle, they—masters of their craft—immediately recognised the difference between sorcery and divine power. They could have denied it like Pharaoh, but their intellectual honesty prevailed. A spiritually alive person cannot reject clear truth. Without hesitation, they declared their belief in Moses and the Lord of all creation.
O
رَبِّ مُوسَىٰ وَهَٰرُونَ
Rabbi Moosaa wa Haaroon
"The Lord of Moses and Aaron."
Commentary of verses 26:43 to 26:48
The magicians cast their ropes and staffs, which appeared to the crowd as serpents slithering across the ground. But this was illusion, not reality. When Moses threw down his staff, it became a true serpent by Allah's will, instantly dispelling the magicians' tricks and revealing them for what they were.
The magicians had assumed Moses was one of them. But witnessing a genuine miracle, they—masters of their craft—immediately recognised the difference between sorcery and divine power. They could have denied it like Pharaoh, but their intellectual honesty prevailed. A spiritually alive person cannot reject clear truth. Without hesitation, they declared their belief in Moses and the Lord of all creation.
Qaala aamantum lahoo qabla an aazana lakum innahoo lakabeerukumul lazee 'alla makumus sihra falasawfa ta'lamoon; la uqatti'anna aidiyakum wa arjulakum min khilaafinw wa la usallibanna kum ajma'een
Said [Pharaoh]: "Believe you in Him before I give you permission? surely he is your leader, who has taught you sorcery! but soon shall you know! 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!"
Commentary of verses 26:49 to 26:51
When the magicians accepted faith in Moses, Pharaoh was humiliated. To salvage his reputation, he claimed it was all staged—a conspiracy between Moses and the magicians to deceive the people. He threatened severe punishment: mutilation and public crucifixion. Yet the magicians remained unshaken. The very men who had once sought Pharaoh's favour now fearlessly declared that no earthly threat could turn them away from the truth.
This transformation reveals the power of faith. Before belief, the greatest reward they could imagine was Pharaoh's approval. After recognising the truth, they discovered something infinitely greater—God and His promise of Paradise. They were now willing to sacrifice everything they once cherished, because they had found something far more valuable. True faith empowers believers to endure loss in this world for eternal gain in the next.
They said: "No matter! for us, we shall but return to our Lord!
Commentary of verses 26:49 to 26:51
When the magicians accepted faith in Moses, Pharaoh was humiliated. To salvage his reputation, he claimed it was all staged—a conspiracy between Moses and the magicians to deceive the people. He threatened severe punishment: mutilation and public crucifixion. Yet the magicians remained unshaken. The very men who had once sought Pharaoh's favour now fearlessly declared that no earthly threat could turn them away from the truth.
This transformation reveals the power of faith. Before belief, the greatest reward they could imagine was Pharaoh's approval. After recognising the truth, they discovered something infinitely greater—God and His promise of Paradise. They were now willing to sacrifice everything they once cherished, because they had found something far more valuable. True faith empowers believers to endure loss in this world for eternal gain in the next.
Innaa natma'u ai yaghfira lanaa Rabbunna khataa yaanaaa an kunnaaa awwalal mu'mineen
"Only, our desire is that our Lord will forgive us our faults, that we may become foremost among the believers!"
Commentary of verses 26:49 to 26:51
When the magicians accepted faith in Moses, Pharaoh was humiliated. To salvage his reputation, he claimed it was all staged—a conspiracy between Moses and the magicians to deceive the people. He threatened severe punishment: mutilation and public crucifixion. Yet the magicians remained unshaken. The very men who had once sought Pharaoh's favour now fearlessly declared that no earthly threat could turn them away from the truth.
This transformation reveals the power of faith. Before belief, the greatest reward they could imagine was Pharaoh's approval. After recognising the truth, they discovered something infinitely greater—God and His promise of Paradise. They were now willing to sacrifice everything they once cherished, because they had found something far more valuable. True faith empowers believers to endure loss in this world for eternal gain in the next.
Wa awhainaaa ilaa Moosaaa an asri bi'ibaadeee innakum muttaba'oon
By inspiration we told Moses: "Travel by night with my servants; for surely you shall be pursued."
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
G
إِنَّ هَٰٓؤُلَآءِ لَشِرْذِمَةٌۭ قَلِيلُونَ
Inna haaa'ulaaa'i lashir zimatun qaleeloon
[Saying]: "These [Israelites] are but a small band,
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
V
وَإِنَّهُمْ لَنَا لَغَآئِظُونَ
Wa innahum lanaa laghaaa'izoon
"And they are raging furiously against us;
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
B
وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ
Wa innaa lajamee'un haaziroon
"But we are a multitude amply fore-warned."
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
U
فَأَخْرَجْنَٰهُم مِّن جَنَّٰتٍۢ وَعُيُونٍۢ
Fa akhrajnaahum min Jannaatinw wa 'uyoon
So We expelled them from gardens, springs,
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
I
وَكُنُوزٍۢ وَمَقَامٍۢ كَرِيمٍۢ
Wa kunoozinw wa ma qaamin kareem
Treasures, and every kind of honourable position;
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
R
كَذَٰلِكَ وَأَوْرَثْنَٰهَا بَنِىٓ إِسْرَٰٓءِيلَ
Kazaalika wa awrasnaahaa Baneee Israaa'eel
Thus it was, but We made the Children of Israel inheritors of such things.
Commentary of verses 26:52 to 26:59
Despite years of Moses calling him to faith, Pharaoh refused to believe. Eventually, Allah commanded Moses to lead the Children of Israel out of Egypt. When Pharaoh discovered their departure, he pursued them with his army, intending to crush them. Yet this decision sealed his fate. He and his companions left their palaces and luxuries, heading unknowingly towards their own destruction at the sea.
What Pharaoh meant as an act of power became his downfall. Allah stripped him and his followers of their wealth and privilege because of their tyranny. Meanwhile, the righteous among the Children of Israel were delivered safely and later granted prosperity in Palestine. This story illustrates how divine justice overturns human arrogance—those who oppress are brought low, while the faithful are raised and blessed.
V
فَأَتْبَعُوهُم مُّشْرِقِينَ
Fa atba'oohum mushriqeen
So they pursued them at sunrise.
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
Falammaa taraaa'al jam'aani qaala as haabu Moosaaa innaa lamudrakoon
And when the two bodies saw each other, the people of Moses said: "We are sure to be overtaken."
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
D
قَالَ كَلَّآ ۖ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ
Qaala kallaaa inna ma'iya Rabbee sa yahdeen
[Moses] said: "By no means! my Lord is with me! Soon will He guide me!"
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
Then We told Moses by inspiration: "Strike the sea with your rod." So it divided, and each separate part became like the huge, firm mass of a mountain.
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
P
وَأَزْلَفْنَا ثَمَّ ٱلْءَاخَرِينَ
Wa azlafnaa sammal aakhareen
And We made the other party approach thither.
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
H
وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجْمَعِينَ
Wa anjainaa Moosaa wa mam ma'ahooo ajma'een
We delivered Moses and all who were with him;
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
U
ثُمَّ أَغْرَقْنَا ٱلْءَاخَرِينَ
Summa aghraqnal aakhareen
But We drowned the others.
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
Inna fee zaalika la Aayaah; wa maa kaana aksaru hu mu'mineen
Indeed in this is a Sign: but most of them do not believe.
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
U
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la Huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verses 26:60 to 26:68
Trapped between the sea and Pharaoh's approaching army, the Children of Israel were terrified. Some despaired, questioning why Moses had led them to such a place. But Moses trusted in Allah's help. By divine command, he struck the sea with his staff, and the waters parted, forming towering walls with a dry path between them. The Israelites crossed safely to the other side.
Pharaoh, seeing this, assumed he could follow. Unaware that the path was a miracle, he and his entire army entered. Once they reached the middle, the waters collapsed and drowned them all. In a single moment, one group found deliverance and another met destruction. This event shows that Allah's help comes in unexpected ways, and that human arrogance blinds people to their own peril. Divine mercy and justice unfold simultaneously.
Z
وَٱتْلُ عَلَيْهِمْ نَبَأَ إِبْرَٰهِيمَ
Watlu 'alaihim naba-a Ibraaheem
And rehearse to them [something of] Abraham's story.
Commentary of verses 26:69 to 26:70
Abraham's people simply imitated their ancestors without questioning. But Abraham thought independently, seeking truth beyond his surroundings. This quality of sincere reflection and honest inquiry leads to deep knowledge of God. Those who reach the highest level of this understanding are chosen by Allah as prophets and messengers. Abraham's story reminds us that real faith comes not from blind tradition, but from personal reflection and a genuine search for the truth.
J
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا تَعْبُدُونَ
Iz qaala li abeehi wa qawmihee maa ta'budoon
And [mention], he said to his father and his people: "What worship you?"
Commentary of verses 26:69 to 26:70
Abraham's people simply imitated their ancestors without questioning. But Abraham thought independently, seeking truth beyond his surroundings. This quality of sincere reflection and honest inquiry leads to deep knowledge of God. Those who reach the highest level of this understanding are chosen by Allah as prophets and messengers. Abraham's story reminds us that real faith comes not from blind tradition, but from personal reflection and a genuine search for the truth.
They said: "We worship idols, and we remain constantly in attendance on them."
Commentary of verse 26:71
Humanity has one true God, who alone deserves our full devotion. Our very existence and every benefit we receive from creation are expressions of His limitless grace. In recognition of this, we should live as His grateful servants, dedicating our lives and hopes entirely to earning His pleasure. We owe everything to our Creator. When we truly grasp this reality, He becomes as central to us as a mother is to her newborn child.
O
قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ
Qaala hal yasma'oona kum iz tad'oon
He said: "Do they listen to you when you call [on them]?"
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
Q
أَوْ يَنفَعُونَكُمْ أَوْ يَضُرُّونَ
Aw yanfa'oonakum aw yadurroon
"Or do you good or harm?"
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
Qaaloo bal wajadnaaa aabaaa 'anaa kazaalika yaf'aloon
They said: "Rather, but we found our fathers doing thus [what we do]."
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
B
قَالَ أَفَرَءَيْتُم مَّا كُنتُمْ تَعْبُدُونَ
Qaala afara 'aitum maa kuntum ta'budoon
He said: "Do you then see whom you have been worshipping,
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
E
أَنتُمْ وَءَابَآؤُكُمُ ٱلْأَقْدَمُونَ
Antum wa aabaaa'ukumul aqdamoon
"You and your fathers before you?-
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
"For they are enemies to me; not so the Lord of the Worlds;
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
E
ٱلَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ
Allazee khalaqanee fa Huwa yahdeen
"Who created me, and it is He Who guides me;
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
C
وَٱلَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ
Wallazee Huwa yut'imunee wa yasqeen
"Who gives me food and drink,
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
V
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
Wa izaa mardtu fahuwa yashfeen
"And when I am ill, it is He Who cures me;
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
D
وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ
Wallazee yumeetunee summa yuhyeen
"Who will cause me to die, and then to life [again];
Commentary of verses 26:72 to 26:81
Humanity possesses intelligence and freedom to choose between right and wrong. People recognise that when they fall ill, remedies are available; when they hunger, food sustains them. Yet despite this apparent independence, no one can escape death. Life ends at its appointed time, beyond human control. All of this points to one Creator—Allah alone. Therefore, worshipping anyone or anything else is unreasonable.
Moreover, life's realities remind us that death is not the end, but the beginning of accountability. One day, every person will stand before Allah and answer for their deeds. Recognising this should make us deeply sincere in our worship and conduct. The signs around us are not just blessings, but also warnings that prepare us for the ultimate meeting with our Lord.
Wallazeee atma'u ai yaghfira lee khateee' atee Yawmad Deen
"And who, I hope, will forgive me my faults on the day of Judgement.
Commentary of verse 26:82
When eating or drinking, believers should remember that all provision comes from God and consume it in gratitude and obedience to Him. This awareness nurtures genuine devotion. However, false beliefs divert attention towards the supposed qualities of food itself, turning blessing into superstition. Rather than thanking the Creator, people begin venerating the created. If something is forbidden, it is due to impurity or divine decree—such as carrion, blood, pork, or meat sacrificed to idols—not because the object is sacred. In dire necessity, such as starvation or illness, forbidden food may be consumed strictly to preserve life, not for pleasure. Even then, one must not exceed what necessity demands.
"O my Lord! bestow wisdom on me, and join me with the righteous;
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
X
وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْءَاخِرِينَ
Waj'al lee lisaana sidqin fil aakhireen
"Grant me honourable mention on the tongue of truth among the latest [generations];
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
T
وَٱجْعَلْنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيمِ
Waj'alnee minw warasati Jannnatin Na'eem
"Make me one of the inheritors of Paradise of Bliss;
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
"Forgive my father, for that he is among those astray;
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
O
وَلَا تُخْزِنِى يَوْمَ يُبْعَثُونَ
Wa laa tukhzinee Yawma yub'asoon
"And let me not be in disgrace on the Day when [men] will be raised up;-
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
D
يَوْمَ لَا يَنفَعُ مَالٌۭ وَلَا بَنُونَ
Yawma laa yanfa'u maalunw wa laa banoon
"The Day whereon neither wealth nor sons will avail,
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
H
إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْبٍۢ سَلِيمٍۢ
Illaa man atal laaha biqalbin saleem
"But only he [will be successful] that brings to Allah a sound heart;
Commentary of verses 26:83 to 26:89
These verses highlight the blessing of true understanding—seeing reality as it truly is. For a servant of Allah, this is second only to prophethood. A hadith states that when Allah wishes good for someone, He grants them deep understanding of religion. Abraham's prayers were answered, except his request for his father's forgiveness, which was rejected. This teaches that one person's supplication cannot secure pardon for another.
What truly matters before Allah is a sound heart—one free from associating partners with Him, hypocrisy, envy, and malice. The believer must stand before Allah with the same purity of heart they were born with. No amount of intercession or pleading can substitute for inner sincerity and devotion to Allah alone.
Q
وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ
Wa uzlifatil Jannatu lilmuttaqeen
"To the righteous, Paradise will be brought near,
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
D
وَبُرِّزَتِ ٱلْجَحِيمُ لِلْغَاوِينَ
Wa burrizatil Jaheemu lilghaaween
"And to those straying in Evil, the Fire will be placed in full view;
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
C
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ
Wa qeela lahum aina maa kuntum ta'budoon
"And it shall be said to them: 'Where are the [gods] you worshipped-
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
"'Besides Allah? Can they help you or help themselves?'
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
U
فَكُبْكِبُوا۟ فِيهَا هُمْ وَٱلْغَاوُۥنَ
Fakubkiboo feehaa hum walghaawoon
"Then they will be thrown headlong into the [Fire], they and those straying in Evil,
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
K
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ
Wa junoodu Ibleesa ajma'oon
"And the whole hosts of Iblis together.
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
Y
قَالُوا۟ وَهُمْ فِيهَا يَخْتَصِمُونَ
Qaaloo wa hum feehaa yakkhtasimoon
"They will say there in their mutual bickerings:
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
T
تَٱللَّهِ إِن كُنَّا لَفِى ضَلَٰلٍۢ مُّبِينٍ
Tallaahi in kunnaa lafee dalaalim mubeen
"'By Allah, we were truly in an error manifest,
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
Z
إِذْ نُسَوِّيكُم بِرَبِّ ٱلْعَٰلَمِينَ
Iz nusawweekum bi Rabbil 'aalameen
"'When we held you as equals with the Lord of the Worlds;
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
G
وَمَآ أَضَلَّنَآ إِلَّا ٱلْمُجْرِمُونَ
Wa maaa adallanaaa illal mujrimoon
"'And our seducers were only those who were steeped in guilt.
Commentary of verses 26:90 to 26:99
Heaven and Hell are not distant—only a veil separates us from them. On the Day of Judgement, that veil will lift, and everyone will see they were standing at the edge of their eternal fate all along. The heedless assumed it was far away, but it was always near. False leaders, proud of their worldly status, rejected the truth to preserve their influence. Their arrogance blinded them, and their followers imitated them without thought.
To obey such leaders as if their words were divine commands is to place them equal to Allah. In the Hereafter, those who followed blindly will blame their leaders, but it will be too late. The time to distinguish truth from falsehood is in this world, not the next. Recognising and following the truth now is what determines salvation then.
K
فَمَا لَنَا مِن شَٰفِعِينَ
Famaa lanaa min shaa fi'een
"'Now, then, we have none to intercede [for us],
Commentary of verse 26:100
The phases of the moon exist simply to help us measure time. Some mistakenly believe the waxing moon brings good fortune and the waning moon misfortune. In reality, the moon serves as a natural calendar, enabling people to organise daily life and acts of worship. Yet many have reduced true faith to superficial rituals, mistaking outward observance for genuine spirituality.
Y
وَلَا صَدِيقٍ حَمِيمٍۢ
Wa laa sadeeqin hameem
"'Nor a single friend to feel [for us].
Commentary of verse 26:101
Fear can prevent people from embracing truth. Rain is a divine blessing, yet thunder and lightning frighten the timid. Similarly, God's revelation through His prophets promises great reward but also demands courage, risking worldly status and confronting established norms. This fear causes hesitation or retreat. Such caution is futile. Those who fail to respond wholeheartedly to God's call forfeit His blessings in this life and the next.
Falaw anna lanaa karratan fanakoona minal mu'mineen
"'Now if we only had a chance of return we shall truly be of those who believe!'"
Commentary of verses 26:102 to 26:103
The fighting mentioned here refers to battles during the Prophet Muhammad's time. His opponents in Makkah not only expelled him and his followers but continued attacking them in Madinah, where they had sought refuge. Faced with repeated aggression, Muslims were compelled to defend themselves. Believers may fight only in self-defence when attacked without provocation. Islam does not permit initiating hostilities. Defensive war must be formally declared by a lawful authority.
Inna fee zaalika la Aayatanw wa maa kaana aksaruhum mu'mineen
Indeed in this is a Sign but most of them do not believe.
Commentary of verses 26:102 to 26:103
The fighting mentioned here refers to battles during the Prophet Muhammad's time. His opponents in Makkah not only expelled him and his followers but continued attacking them in Madinah, where they had sought refuge. Faced with repeated aggression, Muslims were compelled to defend themselves. Believers may fight only in self-defence when attacked without provocation. Islam does not permit initiating hostilities. Defensive war must be formally declared by a lawful authority.
V
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la Huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verse 26:104
The Quran's call to combat religious persecution (fitnah) was explained by the companion Abdullah ibn Umar as referring to the coercive religious systems of the ancient world. This struggle was temporary, intended only until freedom of belief was established. After the early Islamic period, religious persecution was replaced by intellectual liberty. As Abdullah ibn Umar observed, fitnah had ended, so violence was no longer permitted except in unavoidable cases of self-defence.
X
كَذَّبَتْ قَوْمُ نُوحٍ ٱلْمُرْسَلِينَ
Kazzabat qawmu Noohinil Mursaleen
The people of Noah rejected the messengers.
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
And [mention], their brother Noah said to them: "Will you not fear [Allah]?
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
R
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ
Innee lakum Rasoolun ameen
"I am to you a messenger worthy of all trust:
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
J
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqullaaha wa atee'oon
"So fear Allah, and obey me.
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
Wa maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'aalameen
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds:
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
X
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqul laaha wa atee'oon
"So fear Allah, and obey me."
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
They said: "Shall we believe in you when it is the meanest that follow you?"
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
B
قَالَ وَمَا عِلْمِى بِمَا كَانُوا۟ يَعْمَلُونَ
Qaala wa maa 'ilmee bimaa kaanoo ya'maloon
He said: "And what do I know as to what they do?
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
"Their account is only with my Lord, if you could [but] understand.
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
C
وَمَآ أَنَا۠ بِطَارِدِ ٱلْمُؤْمِنِينَ
Wa maaa ana bitaaridil mu'mineen
"I am not one to drive away those who believe.
Commentary of verses 26:105 to 26:114
Noah's people rejected him despite the strength of his arguments and the integrity of his character. They knew he was honest and righteous, with no personal gain to seek. His sincerity about creation should have convinced them of his sincerity about the Creator. Yet they refused to listen, offering only irrelevant objections—such as mocking his followers for being ordinary people.
This kind of response is not a genuine refutation; it is self-contradiction. When people cannot find fault with the message itself, they attack superficial matters. Such attitudes brought no credit to Noah's community. It shows that rejection of truth is often rooted not in reason, but in pride and stubbornness. True guidance requires humility and an honest heart willing to accept what is right.
K
إِنْ أَنَا۠ إِلَّا نَذِيرٌۭ مُّبِينٌۭ
In ana illaa nazeerum mubeen
"I am sent only to warn plainly in public."
Commentary of verse 26:115
Prayer, especially during pilgrimage, reflects what lies in the heart. One focused on worldly wealth will ask for material gain, while one seeking the Hereafter prays for eternal blessings. The believer's prayer is not a plea for riches, as worldly possessions are merely a test. No one would ask to make their trial harder. Instead, the wise believer asks God to grant what is truly best in this life and the next according to divine wisdom, and to protect them from everlasting loss. The finest prayer is: 'O Lord, grant me what is best for me in this world and the Hereafter, and save me from eternal ruin.'
They said: "If you desist not, O Noah! you shall be stoned [to death]."
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
E
قَالَ رَبِّ إِنَّ قَوْمِى كَذَّبُونِ
Qaala Rabbi inna qawmee kazzaboon
He said: "O my Lord! truly my people have rejected me.
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
Faftab bainee wa bai nahum fat hanw wa najjinee wa mam ma'iya minal mu'mineen
"Judge You, then, between me and them openly, and deliver me and those of the Believers who are with me."
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
So We delivered him and those with him, in the Ark filled [with all creatures].
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
H
ثُمَّ أَغْرَقْنَا بَعْدُ ٱلْبَاقِينَ
Summa aghraqnaa ba'dul baaqeen
Thereafter We drowned those who remained behind.
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
Inna fee zaalika la Aayaah; wa maa kaana aksaruhum mu'mineen
Indeed in this is a Sign: but most of them do not believe.
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
U
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verses 26:116 to 26:122
For centuries, Noah called his people to the truth, yet they rejected him. When their moral corruption reached its peak, they threatened to stone him unless he stopped preaching. Noah then asked Allah to deliver a decisive judgement between him and those who refused to believe. His prayer was answered. By divine command, he built a great vessel and brought aboard his followers, along with a male and female of every creature. A devastating storm followed—waters surged from the earth and rain poured from the heavens. All life outside the boat perished. This story demonstrates that the faithful are always protected by Allah, while the deniers ultimately face ruin.
H
كَذَّبَتْ عَادٌ ٱلْمُرْسَلِينَ
Kazzabat 'Aadunil mursaleen
The 'Ad [people] rejected the messengers.
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
And [mention], their brother Hud said to them: "Will you not fear [Allah]?
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
H
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ
Innee lakum Rasoolun ameen
"I am to you a messenger worthy of all trust:
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
P
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqullaaha wa atee'oon
"So fear Allah and obey me.
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
Wa maa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'aalameen
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
P
أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةًۭ تَعْبَثُونَ
Atabnoona bikulli ree'in aayatan ta'basoon
"Do you build a landmark on every high place to amuse yourselves?
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
O
وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ
Wa tattakhizoona masaani'a la'allakum takhludoon
"And do you get for yourselves fine buildings in the hope of living therein [for ever]?
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
L
وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِينَ
Wa izaa batashtum batashtum jabbaareen
"And when you exert your strong hand, do you do it like men of absolute power?
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
X
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqul laaha wa atee'oon
"Now fear Allah, and obey me.
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
J
وَٱتَّقُوا۟ ٱلَّذِىٓ أَمَدَّكُم بِمَا تَعْلَمُونَ
Wattaqul lazeee amad dakum bimaa ta'lamoon
"Yea, fear Him Who has bestowed on you freely all that you know.
Commentary of verses 26:123 to 26:132
The people of 'Ad rose after Noah's community was destroyed. Allah blessed them with health, strength, and wealth. Yet instead of gratitude and humility, they grew arrogant. They built monuments to glorify themselves and felt entitled to crush anyone they disapproved of. Prosperity gave them false confidence, blinding them to the reality of divine judgement. When their prophet warned them, they dismissed him—not because he lacked credibility, but because he wasn't from their elite circle. Their arrogance blocked any acceptance of truth. Only when destruction arrived did they believe, but it was too late. This account reveals how worldly success can harden the heart and distance a people from the reality of the Hereafter.
K
أَمَدَّكُم بِأَنْعَٰمٍۢ وَبَنِينَ
Amaddakum bi an'aa minw wa baneen
"Freely has He bestowed on you cattle and sons,
Commentary of verse 26:133
When believers face persecution and are driven from their homes, they may be forced to defend themselves. When polytheists prevented Muslims from worship and repeatedly attacked them, self-defence became necessary. This trial distinguished true servants of God from His enemies. Those who persecuted believers revealed their selfishness and lack of fear of God. Meanwhile, faithful believers demonstrated their devotion through migration and patient struggle despite oppression. Some, however, unable to endure the pressure, abandoned their faith. Thus persecution became an opportunity for the sincere to prove their trust in God, separating them from the weak-hearted.
H
وَجَنَّٰتٍۢ وَعُيُونٍ
Wa jannaatinw wa 'uyoon
"And Gardens and Springs.
Commentary of verse 26:134
Certain core principles emerge from these questions. First, if something causes more harm than benefit, it should be avoided. Second, any wealth beyond what we truly need ought to be spent in God's cause. Third, in our dealings with others, we must steer clear of actions that invite harm and pursue only those that serve the common good.
Consider intoxicants and gambling. Drinking may bring temporary pleasure, and gambling may seem an effortless route to wealth. Yet from a moral standpoint, the spiritual damage they inflict far exceeds any fleeting advantage. The same reasoning applies to all aspects of life. Before engaging in any social gathering, political venture, or personal pursuit, we should weigh its potential harm against its benefit. If the harm outweighs the good, it must be abandoned.
"Truly I fear for you the punishment of a Great Day."
Commentary of verses 26:135 to 26:135
God alone brought humanity and all creation into being. He sustains the universe and gives it meaning. The true path for humankind is to recognise Him as Creator, Master, and Sustainer, and to worship Him without associating any partner with Him. A person should surrender completely to God.
Yet because He is unseen, people often turn instead to visible things, sometimes worshipping creation itself or elevating parts of it to divine status. This is humanity's fundamental mistake. The prophets called people to glorify God alone and abandon all false objects of devotion. Those whose hearts cling to things other than God find the message of true religion deeply unsettling. Their attachments run so deep that they cannot accept the truth proclaimed by a mortal like themselves.
Qaaloo sawaaa'un 'alainaaa awa 'azta am lam takum minal waa'izeen
They said: "It is the same to us whether you admonish us or be not among [our] admonishers!
Commentary of verses 26:136 to 26:140
Blinded by false confidence, the 'Ad mocked their prophet's message. They mistook worldly success for divine approval, not realising that prosperity is a test, not a reward. When it became clear they would never accept the truth, Allah sent violent winds and torrential rains that destroyed them over seven days. Their once-thriving civilisation vanished completely. Today, the only trace of their existence is the barren desert stretching between present-day Oman and Yemen—a silent reminder of a people who refused to heed the warning.
P
إِنْ هَٰذَآ إِلَّا خُلُقُ ٱلْأَوَّلِينَ
In haazaaa illaa khuluqul awwaleen
"This is no other than a customary device of the ancients,
Commentary of verses 26:136 to 26:140
Blinded by false confidence, the 'Ad mocked their prophet's message. They mistook worldly success for divine approval, not realising that prosperity is a test, not a reward. When it became clear they would never accept the truth, Allah sent violent winds and torrential rains that destroyed them over seven days. Their once-thriving civilisation vanished completely. Today, the only trace of their existence is the barren desert stretching between present-day Oman and Yemen—a silent reminder of a people who refused to heed the warning.
O
وَمَا نَحْنُ بِمُعَذَّبِينَ
Wa maa nahnu bimu 'azzabeen
"And we are not the ones to receive Pains and Penalties!"
Commentary of verses 26:136 to 26:140
Blinded by false confidence, the 'Ad mocked their prophet's message. They mistook worldly success for divine approval, not realising that prosperity is a test, not a reward. When it became clear they would never accept the truth, Allah sent violent winds and torrential rains that destroyed them over seven days. Their once-thriving civilisation vanished completely. Today, the only trace of their existence is the barren desert stretching between present-day Oman and Yemen—a silent reminder of a people who refused to heed the warning.
Fakazzaboohu fa ahlaknaahum; inna fee zaalika la aayah; wa maa kaana aksaruhum mu'mineen
So they rejected him, and We destroyed them. Indeed in this is a Sign: but most of them do not believe.
Commentary of verses 26:136 to 26:140
Blinded by false confidence, the 'Ad mocked their prophet's message. They mistook worldly success for divine approval, not realising that prosperity is a test, not a reward. When it became clear they would never accept the truth, Allah sent violent winds and torrential rains that destroyed them over seven days. Their once-thriving civilisation vanished completely. Today, the only trace of their existence is the barren desert stretching between present-day Oman and Yemen—a silent reminder of a people who refused to heed the warning.
Y
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verses 26:136 to 26:140
Blinded by false confidence, the 'Ad mocked their prophet's message. They mistook worldly success for divine approval, not realising that prosperity is a test, not a reward. When it became clear they would never accept the truth, Allah sent violent winds and torrential rains that destroyed them over seven days. Their once-thriving civilisation vanished completely. Today, the only trace of their existence is the barren desert stretching between present-day Oman and Yemen—a silent reminder of a people who refused to heed the warning.
T
كَذَّبَتْ ثَمُودُ ٱلْمُرْسَلِينَ
Kazzabat Samoodul mursaleen
The Thamud [people] rejected the messengers.
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
And [mention], their brother Salih said to them: "Will you not fear [Allah]?
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
Q
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ
Innee lakum Rasoolun ameen
"I am to you a messenger worthy of all trust.
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
O
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqul laaha wa atee'oon
"So fear Allah, and obey me.
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
Wa maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'aalameen
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
G
أَتُتْرَكُونَ فِى مَا هَٰهُنَآ ءَامِنِينَ
Atutrakoona fee maa haahunnaaa aamineen
"Will you be left secure, in [the enjoyment of] all that you have here?-
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
W
فِى جَنَّٰتٍۢ وَعُيُونٍۢ
Fee jannaatinw wa 'uyoon
"Gardens and Springs,
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
P
وَزُرُوعٍۢ وَنَخْلٍۢ طَلْعُهَا هَضِيمٌۭ
Wa zuroo inw wa nakhlin tal 'uhaa hadeem
"And corn-fields and date-palms with spathes near breaking [with the weight of fruit]?
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
"And you carve houses out of [rocky] mountains with great skill.
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
Y
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqul laaha wa atee'oon
"But fear Allah and obey me;
Commentary of verses 26:141 to 26:150
After the 'Ad, the Thamud rose to prominence in the region of Al-Hijr, between Khaybar and Tabuk. Like their predecessors, they enjoyed wealth and power. They carved grand homes into mountains, perfecting a craft whose echoes can still be seen in places like Ajanta and Ellora. But they too fell into the trap of entitlement, believing their blessings were theirs by right. Instead of gratitude, they grew conceited. Instead of humility, they became proud. Their leaders misused power for personal glory, and the people followed blindly. When their prophet warned them that their so-called great men were themselves misguided, they dismissed him. Worldly gifts are a trial, not a permanent possession—a truth they tragically ignored.
F
وَلَا تُطِيعُوٓا۟ أَمْرَ ٱلْمُسْرِفِينَ
Wa laa tutee'ooo amral musrifeen
"And follow not the bidding of those who are extravagant,
Commentary of verses 26:151 to 26:152
When the Quran addresses the laws of marriage and divorce, it repeatedly calls for God-consciousness and kindness. This reminds us that fulfilling any command requires more than observing its letter. We must also cultivate goodwill, compassion, fairness, and a sincere concern for others' welfare.
At the same time, we must remain conscious of God. If we mistreat our fellow human beings, we invite His displeasure. On the Day of Judgement, no excuse will shield us, nor will anything be hidden from Him.
"Who cause corruption in the land, and mend not [their ways]."
Commentary of verses 26:151 to 26:152
When the Quran addresses the laws of marriage and divorce, it repeatedly calls for God-consciousness and kindness. This reminds us that fulfilling any command requires more than observing its letter. We must also cultivate goodwill, compassion, fairness, and a sincere concern for others' welfare.
At the same time, we must remain conscious of God. If we mistreat our fellow human beings, we invite His displeasure. On the Day of Judgement, no excuse will shield us, nor will anything be hidden from Him.
I
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ
Qaalooo innamaa anta minal musahhareen
They said: "You are only one of those bewitched!
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
Maaa anta illaa basharum mislunaa faati bi Aayatin in kunta minas saadiqeen
"You are no more than a mortal like us: then bring us a Sign, if you tellest the truth!"
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
Qaala haazihee naaqatul lahaa shirbunw w alakum shirbu yawmim ma'loom
He said: "Here is a she-camel: she has a right of watering, and you have a right of watering, [severally] on a day appointed.
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
Wa laa tamassoohaa bisooo'in fa yaakhuzakum 'azaabu Yawmin 'Azeem
"Touch her not with harm, lest the punishment of a Great Day seize you."
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
R
فَعَقَرُوهَا فَأَصْبَحُوا۟ نَٰدِمِينَ
Fa'aqaroohaa fa asbahoo naadimeen
But they ham-strung her: then did they become full of regrets.
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
Fa akhazahumul 'azaab; inna fee zaalika la Aayah; wa maa kaana aksaruhum m'mineen
But the punishment seized them. Indeed in this is a Sign: but most of them do not believe.
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
C
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la Huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verses 26:153 to 26:159
When a prophet appears, the community he addresses is often deeply religious—just not on the right path. They cling fiercely to the traditions of their ancestors, viewing any alternative as unthinkable. The Thamud saw Prophet Salih as a madman for challenging what their forefathers practised. Eventually, they demanded a miracle. Allah granted it: a she-camel, miraculously created, was sent as both a sign and a test. Salih instructed them to let her graze freely and drink from the pond on her designated day. For a while, they tolerated her. Then, an arrogant man killed her. Though only one struck the blow, the Quran uses the plural—'they hamstrung her'—because the rest supported the act, either by silence or encouragement. Soon after, an earthquake obliterated them all. The sin of one became the sin of the many, because moral complicity shares the weight of guilt.
C
كَذَّبَتْ قَوْمُ لُوطٍ ٱلْمُرْسَلِينَ
kazzabat qawmu Lootinil mursaleen
The people of Lut rejected the messengers.
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
And [mention], their brother Lut said to them: "Will you not fear [Allah]?
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
K
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ
Innee lakum rasoolun ameen
"I am to you a messenger worthy of all trust.
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
S
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqul laaha wa atee'oon
"So fear Allah and obey me.
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
Wa maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'aalameen
"No reward do I ask of you for it: my reward is only from the lord of the Worlds.
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
C
أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَٰلَمِينَ
Ataatoonaz zukraana minal 'aalameen
"Of all the creatures in the world, will you approach males,
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
Wa tazaroona maa khalaqa lakum Rabbukum min azwaajikum; bal antum qawmun 'aadoon
"And leave those whom Allah has created for you to be your mates? Rather, you are a people transgressing [all limits]!"
Commentary of verses 26:160 to 26:166
The people of Lot descended into extreme moral corruption. Unsatisfied with lawful relations, they openly practised homosexuality. Lot called them to worship Allah and warned them against their shameful behaviour. He was honest, sincere, and asked nothing for himself. Despite his impeccable character, they turned hostile—not because his message lacked truth, but because it challenged their desires. Without the fear of Allah, no heart can truly change. The people of Lot had lost this fear entirely, and so his warnings fell on deaf ears.
They said: "If you desist not, O Lut! you will assuredly be cast out!"
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
C
قَالَ إِنِّى لِعَمَلِكُم مِّنَ ٱلْقَالِينَ
Qaala innee li'amalikum minal qaaleen
He said: "I do detest your doings."
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
D
رَبِّ نَجِّنِى وَأَهْلِى مِمَّا يَعْمَلُونَ
Rabbi najjjinee wa ahlee mimmmaa ya'maloon
"O my Lord! deliver me and my family from such things as they do!"
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
S
فَنَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ
Fanajjainaahu wa ahlahooo ajma'een
So We delivered him and his family, all
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
S
إِلَّا عَجُوزًۭا فِى ٱلْغَٰبِرِينَ
Illaa 'ajoozan filghaabireen
Except an old woman who lingered behind.
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
W
ثُمَّ دَمَّرْنَا ٱلْءَاخَرِينَ
Summa dammarnal aa khareen
But the rest We destroyed utterly.
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
Wa amtarnaa 'alaihim mataran fasaaa'a matarul munzareen
We rained down on them a shower [of brimstone]: and evil was the shower on those who were admonished [but heeded not]!
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
Inna fee zaalika la Aayah; wa maa kaana aksaruhum mu'mineen
Indeed in this is a Sign: but most of them do not believe.
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
P
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la Huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might Most Merciful.
Commentary of verses 26:167 to 26:175
The land south and east of the Dead Sea, once flourishing between 2300 and 1900 BC, was home to the people of Lot. Despite his continual warnings, they refused to reform. Instead, they sought to kill him. Then came a violent earthquake that destroyed them utterly. Parts of the land now lie submerged beneath the Dead Sea; the rest survives only as ruins. Even Lot's wife could not rise above the beliefs of her community. Though married to a prophet, her loyalty remained with her people's false religion. When divine punishment struck, she perished alongside the disbelievers. This event, four thousand years old, still stands as a stark lesson.
X
كَذَّبَ أَصْحَٰبُ لْـَٔيْكَةِ ٱلْمُرْسَلِينَ
Kazzaba As haabul Aykatil mursaleen
The Companions of the Wood rejected the messengers.
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
Z
إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ
Iz qaala lahum Shu'aybun alaa tattaqoon
And [mention], Shu'aib said to them: "Will you not fear [Allah]?
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
W
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ
Innee lakum Rasoolun ameen
"I am to you a messenger worthy of all trust.
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
Q
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
Fattaqul laaha wa atee'oon
"So fear Allah and obey me.
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
Wa maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'aalameen
"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
"Give just measure, and cause no loss [to others by fraud].
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
E
وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ
Wa zinoo bilqistaasil mustaqeem
"And weigh with scales true and upright.
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
Wa laa tabkhasun naasa ashyaaa 'ahum wa laa ta'saw fil ardi mufsideen
"And withhold not things justly due to men, nor do evil in the land, working corruption.
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
"And fear Him Who created you and [who created] the generations before [you]"
Commentary of verses 26:176 to 26:184
The people of Shu'ayb were descendants of Abraham who lived in Tabuk, once called Ayka (meaning 'the forest'), hence the Quranic name 'dwellers of the forest'. Their downfall stemmed from moral inconsistency—treating others unjustly whilst demanding fairness for themselves. This violated the Divine balance that sustains society: giving others their rights and taking only what is rightfully yours. The foundation of this balance is the fear of Allah. Without it, no external force can preserve moral integrity.
Like all prophets, Shu'ayb emphasised his trustworthiness. A true preacher must be beyond reproach, never raising material demands with his community so that his sincerity remains unquestioned. This quality is so vital that a caller to truth should willingly forgo personal gains to preserve it, ensuring his message is seen as selfless and God-centred.
U
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ
Qaalooo innamaa anta minal musahhareen
They said: "You are only one of those bewitched!
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
Wa maaa anta illaa basharum mislunaa wa innazunnuka laminal kaazibeen
"You are no more than a mortal like us, and indeed we think you are a liar!
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
Fa asqit 'alainaa kisafam minas samaaa'i in kunta minas saadiqeen
"Now cause a piece of the sky to fall on us, if you are truthful!"
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
Q
قَالَ رَبِّىٓ أَعْلَمُ بِمَا تَعْمَلُونَ
Qaala Rabbeee a'lamu bimaa ta'maloon
He said: "My Lord knows best what you do."
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
But they rejected him. Then the punishment of a day of overshadowing gloom seized them, and that was the punishment of a Great Day.
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
Inna fee zaalika la Aayah; wa maa kaana aksaruhum mu'mineen
Indeed in that is a Sign: but most of them do not believe.
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
X
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Wa inna Rabbaka la huwal 'Azeezur Raheem
And indeed your Lord is He, the Exalted in Might, Most Merciful.
Commentary of verses 26:185 to 26:191
Shu'ayb's people were so entrenched in the traditions of their ancestors that they dismissed his message as nonsensical, even suggesting he had been bewitched. Mocking him, they challenged him to bring down divine punishment if he was truly a prophet, confident it would never come. Their arrogance and contempt provoked Allah's direct wrath. A dark cloud loomed over them, releasing a fierce fire that obliterated the entire community, leaving no trace behind.
X
وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَٰلَمِينَ
Wa innahoo latanzeelu Rabbil 'aalameen
Indeed this is a Revelation from the Lord of the Worlds:
Commentary of verses 26:192 to 26:197
Though the Quran was revealed in human language, its unmatched literary excellence is itself evidence of its divine origin. Moreover, earlier scriptures—the Torah, Psalms, and Gospel—foretold its coming. This prophecy led learned Jews and Christians, such as Abdullah ibn Salam, to embrace Islam, a trend that continues today. The Quran was revealed with unique care for a singular purpose: to warn humanity of the Day of Judgement. Like all previous revelations, this is its central mission.
B
نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ
Nazala bihir Roohul Ameen
With it came down the spirit of Faith and Truth-
Commentary of verses 26:192 to 26:197
Though the Quran was revealed in human language, its unmatched literary excellence is itself evidence of its divine origin. Moreover, earlier scriptures—the Torah, Psalms, and Gospel—foretold its coming. This prophecy led learned Jews and Christians, such as Abdullah ibn Salam, to embrace Islam, a trend that continues today. The Quran was revealed with unique care for a singular purpose: to warn humanity of the Day of Judgement. Like all previous revelations, this is its central mission.
Y
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ
'Alaa qalbika litakoona minal munzireen
To your heart and mind, that you mayest admonish.
Commentary of verses 26:192 to 26:197
Though the Quran was revealed in human language, its unmatched literary excellence is itself evidence of its divine origin. Moreover, earlier scriptures—the Torah, Psalms, and Gospel—foretold its coming. This prophecy led learned Jews and Christians, such as Abdullah ibn Salam, to embrace Islam, a trend that continues today. The Quran was revealed with unique care for a singular purpose: to warn humanity of the Day of Judgement. Like all previous revelations, this is its central mission.
D
بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍۢ
Bilisaanin 'Arabiyyim mubeen
In the clear Arabic tongue.
Commentary of verses 26:192 to 26:197
Though the Quran was revealed in human language, its unmatched literary excellence is itself evidence of its divine origin. Moreover, earlier scriptures—the Torah, Psalms, and Gospel—foretold its coming. This prophecy led learned Jews and Christians, such as Abdullah ibn Salam, to embrace Islam, a trend that continues today. The Quran was revealed with unique care for a singular purpose: to warn humanity of the Day of Judgement. Like all previous revelations, this is its central mission.
K
وَإِنَّهُۥ لَفِى زُبُرِ ٱلْأَوَّلِينَ
Wa innahoo lafee Zuburil awwaleen
Without doubt it is [announced] in the mystic Books of former peoples.
Commentary of verses 26:192 to 26:197
Though the Quran was revealed in human language, its unmatched literary excellence is itself evidence of its divine origin. Moreover, earlier scriptures—the Torah, Psalms, and Gospel—foretold its coming. This prophecy led learned Jews and Christians, such as Abdullah ibn Salam, to embrace Islam, a trend that continues today. The Quran was revealed with unique care for a singular purpose: to warn humanity of the Day of Judgement. Like all previous revelations, this is its central mission.
Awalam yakul lahum Aayatan ai ya'lamahoo 'ulamaaa'u Baneee Israaa'eel
Is it not a Sign to them that the Learned of the Children of Israel knew it [as true]?
Commentary of verses 26:192 to 26:197
Though the Quran was revealed in human language, its unmatched literary excellence is itself evidence of its divine origin. Moreover, earlier scriptures—the Torah, Psalms, and Gospel—foretold its coming. This prophecy led learned Jews and Christians, such as Abdullah ibn Salam, to embrace Islam, a trend that continues today. The Quran was revealed with unique care for a singular purpose: to warn humanity of the Day of Judgement. Like all previous revelations, this is its central mission.
L
وَلَوْ نَزَّلْنَٰهُ عَلَىٰ بَعْضِ ٱلْأَعْجَمِينَ
Wa law nazzalnaahu 'alaa ba'dil a'jameen
Had We revealed it to any of the non-Arabs,
Commentary of verses 26:198 to 26:203
Because the Quran was revealed in Arabic—the Prophet's native tongue—the disbelievers claimed he had authored it himself. Yet this objection lacked sincerity. Had it been revealed in Arabic to a non-Arab, they would have accused him of being coached by an Arabic speaker. Those attached to worldly life find any excuse to dismiss the truth, for accepting it threatens their personal interests. When truth confronts them, they are too conditioned by self-interest to revise their thinking, especially when it challenges their status or advantage.
And had he recited it to them, they would not have believed in it.
Commentary of verses 26:198 to 26:203
Because the Quran was revealed in Arabic—the Prophet's native tongue—the disbelievers claimed he had authored it himself. Yet this objection lacked sincerity. Had it been revealed in Arabic to a non-Arab, they would have accused him of being coached by an Arabic speaker. Those attached to worldly life find any excuse to dismiss the truth, for accepting it threatens their personal interests. When truth confronts them, they are too conditioned by self-interest to revise their thinking, especially when it challenges their status or advantage.
U
كَذَٰلِكَ سَلَكْنَٰهُ فِى قُلُوبِ ٱلْمُجْرِمِينَ
Kazaalika salaknaahu fee quloobil mujrimeen
Thus have We caused it to enter the hearts of the sinners.
Commentary of verses 26:198 to 26:203
Because the Quran was revealed in Arabic—the Prophet's native tongue—the disbelievers claimed he had authored it himself. Yet this objection lacked sincerity. Had it been revealed in Arabic to a non-Arab, they would have accused him of being coached by an Arabic speaker. Those attached to worldly life find any excuse to dismiss the truth, for accepting it threatens their personal interests. When truth confronts them, they are too conditioned by self-interest to revise their thinking, especially when it challenges their status or advantage.
They will not believe in it until they see the painful punishment;
Commentary of verses 26:198 to 26:203
Because the Quran was revealed in Arabic—the Prophet's native tongue—the disbelievers claimed he had authored it himself. Yet this objection lacked sincerity. Had it been revealed in Arabic to a non-Arab, they would have accused him of being coached by an Arabic speaker. Those attached to worldly life find any excuse to dismiss the truth, for accepting it threatens their personal interests. When truth confronts them, they are too conditioned by self-interest to revise their thinking, especially when it challenges their status or advantage.
A
فَيَأْتِيَهُم بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ
Fayaatiyahum baghtatanw wa hum laa yash'uroon
But the [Punishment] will come to them of a sudden, while they perceive it not;
Commentary of verses 26:198 to 26:203
Because the Quran was revealed in Arabic—the Prophet's native tongue—the disbelievers claimed he had authored it himself. Yet this objection lacked sincerity. Had it been revealed in Arabic to a non-Arab, they would have accused him of being coached by an Arabic speaker. Those attached to worldly life find any excuse to dismiss the truth, for accepting it threatens their personal interests. When truth confronts them, they are too conditioned by self-interest to revise their thinking, especially when it challenges their status or advantage.
C
فَيَقُولُوا۟ هَلْ نَحْنُ مُنظَرُونَ
Fa yaqooloo hal nahnu munzaroon
Then they will say: "Shall we be respited?"
Commentary of verses 26:198 to 26:203
Because the Quran was revealed in Arabic—the Prophet's native tongue—the disbelievers claimed he had authored it himself. Yet this objection lacked sincerity. Had it been revealed in Arabic to a non-Arab, they would have accused him of being coached by an Arabic speaker. Those attached to worldly life find any excuse to dismiss the truth, for accepting it threatens their personal interests. When truth confronts them, they are too conditioned by self-interest to revise their thinking, especially when it challenges their status or advantage.
K
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
Aafabi 'azaabinaa yasta'jiloon
Do they then ask for Our Punishment to be hastened on?
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
X
أَفَرَءَيْتَ إِن مَّتَّعْنَٰهُمْ سِنِينَ
Aara'aita im matta'naahum sineen
Se you? If We do let them enjoy [this life] for a few years,
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
S
ثُمَّ جَآءَهُم مَّا كَانُوا۟ يُوعَدُونَ
Summa jaaa'ahum maa kaanoo yoo'adoon
Yet there comes to them at length the [Punishment] which they were promised!
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
S
مَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يُمَتَّعُونَ
Maaa aghnaaa 'anhum maa kaanoo yumaatoo'oon
It will profit them not that they enjoyed [this life]!
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
Wa maaa ahlaknaa min qaryatin illaa lahaa munziroon
Never did We destroy a population, but had its warners -
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
F
ذِكْرَىٰ وَمَا كُنَّا ظَٰلِمِينَ
Zikraa wa maa kunnaa zaalimeen
By way of reminder; and We never are unjust.
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
Y
وَمَا تَنَزَّلَتْ بِهِ ٱلشَّيَٰطِينُ
Wa maa tanazzalat bihish Shayaateen
No evil ones have brought down this [Revelation]:
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
D
وَمَا يَنۢبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ
Wa maa yambaghee lahum wa maa yastatee'oon
It would neither suit them nor would they be able [to produce it].
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
T
إِنَّهُمْ عَنِ ٱلسَّمْعِ لَمَعْزُولُونَ
Innahum 'anis sam'i lama'zooloon
Indeed they have been removed far from even [a chance of] hearing it.
Commentary of verses 26:204 to 26:212
When a prophet brings Allah's message, it appears complete and final. Communities that reject such a prophet invite divine punishment, though until it arrives, people feel secure and adopt various tactics to discredit the message—ridiculing the prophet, questioning the revelation, or mockingly demanding immediate punishment. The prophet's sole duty is to convey the truth clearly. Beyond that, all matters rest with Allah, who acts in His own time.
So call not on any other god with Allah, or you will be among those under the punishment.
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
D
وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ
Wa anzir 'asheeratakal aqrabeen
And admonish your nearest kinsmen,
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
Wakhfid janaahaka limanit taba 'aka minal mu'mineen
And lower your wing to the Believers who follow you.
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
Fa in asawka faqul innee bareee'um mimmmaa ta'maloon
Then if they disobey you, say: "I am free [of responsibility] for what you do!"
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
P
وَتَوَكَّلْ عَلَى ٱلْعَزِيزِ ٱلرَّحِيمِ
Wa tawakkal alal 'Azeezir Raheem
And put your trust on the Exalted in Might, the Merciful,
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
E
ٱلَّذِى يَرَىٰكَ حِينَ تَقُومُ
Allazee yaraaka heena taqoom
Who sees you standing forth [in prayer],
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
F
وَتَقَلُّبَكَ فِى ٱلسَّٰجِدِينَ
Wa taqallubaka fis saajideen
And your movements among those who prostrate themselves,
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
M
إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Innahoo Huwas Samee'ul 'Aleem
For it is He Who hears and knows all things.
Commentary of verses 26:213 to 26:220
Worshipping anything besides Allah is the gravest sin and will not go unpunished. The preacher must first safeguard himself from polytheism, then call those closest to him towards truth. Supporting truth requires humbling oneself, which is why few from the elite respond—it is often those of modest standing who come forward. This tests the preacher, who must resist looking down on such people and treat them with full dignity. A true servant of Allah is so deeply connected to his Lord that he spends restless nights in devotion, springing from his bed in yearning. He holds in highest regard those companions who prostrate to Allah in the stillness of the night.
Shall I inform you, (O people!), on whom it is that the evil ones descend?
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.
G
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍۢ
Tanazzalu 'alaa kulli affaakin aseem
They descend on every lying, wicked person,
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.
L
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
Yulqoonas sam'a wa aksaruhum aaziboon
[Into whose ears] they pour hearsay vanities, and most of them are liars.
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.
X
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ
Washshu 'araaa'u yattabi 'uhumul ghaawoon
And the Poets, It is those straying in Evil, who follow them:
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.
H
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍۢ يَهِيمُونَ
Alam tara annahum fee kulli waadiny yaheemoon
Se you not that they wander distracted in every valley?-
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.
G
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
Wa annahum yaqooloona ma laa yaf'aloon
And that they say what they practise not?-
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.
Illal lazeena aamanoo w a'amilus saalihaati wa zakarul laaha kaseeranw wantasaroo mim ba'di maa zulimoo; wa saya'lamul lazeena zalamooo aiya munqalbiny yanqaliboon
Except those who believe, work righteousness, engage much in the remembrance of Allah, and defend themselves only after they are unjustly attacked. And soon will the unjust assailants know what vicissitudes their affairs will take!
Commentary of verses 26:221 to 26:227
The Prophet's speech was so powerful that even his opponents could not refute it. To dismiss him, they claimed he was a magician or poet whose eloquence came from sorcery, not prophethood. The response was simple: compare him to actual magicians and poets, and the difference becomes clear. Poetry is rooted in imagination, allowing ideas to wander freely, whereas the Prophet and his companions were anchored entirely in the reality of Allah. Their lives exemplified perfect harmony between belief and action. Deep awareness of Allah made them remember Him constantly. They acted with great caution, retaliating only in self-defence. Those indifferent to the Hereafter cannot live a God-centred life in this world.