Overview - Surah 26: ash-Shu`ara' (The Poets )
The non-believers were asking for signs to prove that the Qur'an was the word of Allah. Allah mentioned many signs both in nature and in history. Stories of many prophets are also mentioned to indicate that all prophets presented basically the same message.
Sections:
- Allah has power to bring down the mightiest sign, but here is a test for people. This wonderful creation is a sign itself for those who want to learn.
- Signs were shown to Pharaoh.
- Pharaoh's magicians and Prophet Moses.
- The exodus of the Israelites from Egypt. The sea splitting and giving the way.
- Prophet Ibrahim's struggle against idolatry.
- Prophet Noah and his people.
- The 'Ad and the Prophet Hud – peace be upon him.
- The Thamud and the Prophet Saleh – peace be upon him.
- Prophet Lot – peace be upon him - and his people.
- Prophet Shu'aib – peace be upon him - and his people.
- The Qur'an is the message from the Lord of the worlds. It is neither from devils nor do they have any clue of this message. It is not poetry of the poets. It is a serious message with eternal consequences.
The Surah is named 'The Poets' and is mentioned in the Ayat, وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ "And the poets - [only] the deviators follow them;" (26:224).
This is the longest Makki Surah of the Qur'an having 227 Ayat.
Overview
| Total Ayat | 227 |
| Total Words * | 1318 |
| Root Words * | 276 |
| Unique Root Words * | 6 |
| Makki / Madani | Makki |
| Chronological Order* | 47th (according to Ibn Abbas) |
| Year of Revelation* | 6th year of Prophethood |
| Events during/before this Surah*
2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Nuh, Hud, Salih, Lut, Ibrahim, Shuaib, Musa, Harun
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| Surah Index
‘Aad, Aaron, Abraham, God (wills no wrong to His creation) , Children, Children (of Israel) , Commandments (general religious) , Earth, Gabriel, Hell, Homosexuality, Hud, Iblis, Judgement (Day) , Lot, Madyan, Moses, Moses (duel by sorcery with Pharaoh’s magicians) , Moses (parting of the Red Sea) , Noah, Pharaoh, Pharaoh (punishment of) , Poets, Prayer (of Abraham) , Prayer (of Noah) , Prayer (prostration) , Qur’an (revealed in Arabic) , Red Sea (parting of) , Resurrection (Day) , Revelation, Salih, Sea, Shu’ayb, Thamud, Thamud (rock dwellings) , Thamud (she camel) , Thamud (she camel) (killing of), Thamud (she camel) (punishment for)
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The background of the Surah is that the disbelievers of Makkah were persistently refusing on one pretext or the other to accept the message of Islam given by the Prophet. Sometimes they would say that he did not show them any sign to convince them of his Prophethood; sometimes they would brand him as a poet or a sorcerer and mock his message; and sometimes they would ridicule his mission saying that his followers were either a few foolish youth or the poor people and slaves. They argued that if his mission had some real value for people, the nobles and the elders would have accepted it first. Meanwhile, the Prophet was wearied by his efforts to rationally show them the errors of their creed and prove the truth of the doctrine of Monotheism (Tawhid) and the Hereafter. In contrast, the disbelievers were never tired of adopting various acts of stubbornness. This state of affairs was causing great anguish and grief to the Prophet.
Manuscripts / Inscriptions
1st/2nd Century
1st/2nd Century
8th century
8th century
12th Century
12th Century
19th Century
19th Century
10th Century
10th Century
7th/13th-9th/15th Century
733 H 1332 CE
733 H 1332 CE
701 H 1301 CE
701 H 1301 CE
730 H (1330 CE)
730 H (1330 CE)
986 H (1578 CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- Struggle of Musa and Pharaoh mentioned in this Surah and following two Surahs - an-Naml and al-Qasas.
- The phrase أَلَا تَتَّقُونَ - ""Will you not fear?" -has been repeated a number of times. It was mentioned by Prophet Nuh (26:106), Hud (26:124), Saleh (26:142), Lut (26:161), Shuayb (26:177), Musa (26:11)
- The following Ayaat have been repeated 5 times in this Surah. (Ayat 106-109, 124-127, 142-145, 161-164, 177-180) [confirmation needed]
إِنِّي لَكُمْ رَسُولٌ أَمِينٌ فَاتَّقُوا اللَّـهَ وَأَطِيعُونِ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ""Indeed, I am to you a trustworthy messenger.So fear Allah and obey me.And I do not ask you for it any payment. My payment is only from the Lord of the worlds."
- Rejection of the different nations -
كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ "The people of Noah denied the messengers" (26:105)
كَذَّبَتْ عَادٌ الْمُرْسَلِينَ "'Aad denied the messengers." (26:123)
كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ " Thamud denied the messengers." (26:141)
كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ "The people of Lot denied the messengers." (26:160)
كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ "The companions of the thicket denied the messengers." (26:176)
- The word 'Lisan' - meaning tongue has been mentioned 3 times in this Surah:
وَيَضِيقُ صَدْرِي وَلَا يَنطَلِقُ لِسَانِي فَأَرْسِلْ إِلَىٰ هَارُونَ "And that my breast will tighten and my tongue will not be fluent, so send for Aaron." (26:13)
وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ "And grant me an honourable mention in later generations; " (26:84)
بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ "In a clear Arabic language." (26:195)
Total Word Count per Ayat (shows how many words per Ayat) = 6* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ق و ل | 52 | 1722 |
| 2. | ك و ن | 38 | 1390 |
| 3. | ر ب ب | 36 | 980 |
| 4. | أ م ن | 27 | 879 |
| 5. | ع ل م | 25 | 854 |
| 6. | إِلَّا | 17 | 663 |
| 7. | و ق ي | 17 | 258 |
| 8. | ر س ل | 17 | 513 |
| 9. | أ ل ه | 15 | 2851 |
| 10. | أ ي ي | 14 | 382 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ق و ل | 52 | 1722 |
| ك و ن | 38 | 1390 |
| ر ب ب | 36 | 980 |
| أ م ن | 27 | 879 |
| ع ل م | 25 | 854 |
| إِلَّا | 17 | 663 |
| و ق ي | 17 | 258 |
| ر س ل | 17 | 513 |
| أ ل ه | 15 | 2851 |
| أ ي ي | 14 | 382 |
The subject matter and the style show that this Surah was revealed during the middle Makkan period. According to Ibn Abbas (a great companion of the Prophet), Surah 20: Ta Ha was revealed, followed by Surah 56: al-Waqi’ah (The Occurrence) and then Surah 26: ash-Shu’ara’ (The Poets).
- Allah's address to the Prophet Muhammad (pbuh) that he should not fret himself to death with grief for the people's disbelief.
- Story of Musa, Fir'on, and deliverance of the children of Israel.
- Story of Ibrahim and his arguments against idol worshipping.
- The fact that the mushrikin and their gods will both be toppled into hell.
- Stories of Prophets Nuh, Hud, Saleh, Lut, Shu'aib (pbut) and their people.
- The fact that the Qur'an is revealed in the Arabic language and is not brought by shaitans; as it is neither in their interest nor in their power to do so.
- The fact that shaitans descend on those slandering sinners who listen to hearsay and are liars.
Tafsir Zone
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Overview (Verses 23 - 28) The Challenge Continues At this point, Pharaoh stops this line of argument and asks Moses for the central point of his claims, but his questioning carries overtones of ridicule and derision aimed at none other than God Himself. “Pharaoh said: And what is that ‘Lord of all the worlds?’” (Verse 23) How arrogant and insolent! He is saying: what is this Lord of the worlds about whom you describe yourself as His messenger? Such a question can only mean a denial of the very point it relates to, and a ridicule of the statement and the person making it. He considers the whole situation impossible and unworthy of discussion. Moses’ reply points to God’s Lordship over the entire visible universe and all that there is in it: “[Moses] answered: He is the Lord of the heavens and the earth and all that is between them, if you want to be sure.” (Verse 24) Thus, his answer refutes Pharaoh’s denial, rendering it worthless. He tells him that God is the Lord of the entire universe which neither Pharaoh’s power nor his knowledge can ever reach. The utmost that Pharaoh can boast of is that he is a deity over the people of the Nile Valley and its overall lord. But then this is a tiny little particle when compared to the heavens and the earth and all that is between them. We discern in Moses’ answer his dismissal of Pharaoh’s claims as vain boasts, turning his attention to the vast universe, inviting him to contemplate its size and the One who is Lord over it all. That is certainly the Lord of all the worlds. He concludes his answer with a comment inviting the people to work for the achievement of certainty: “If you want to be sure.” Pharaoh turns to those around him, expressing amazement at this response. Or maybe he wanted them not to be influenced by it. This is typical of all tyrants who fear that simple words of truth might influence the hearts and minds of the masses: “[Pharaoh] said to those around him: Do you hear?” (Verse 25) Do you hear this singular statement which was never uttered by anyone we know? Moses replies by stressing another attribute of God, the Lord of all creatures: “[Moses] said: He is your Lord as well as the Lord of your forefathers of old.” (Verse 26) This answer is directed at Pharaoh, his status and claims even more. He tells him that God, the Lord of all the worlds, is also his Lord, while Pharaoh is nothing more than one of His servants. He is certainly not a deity as he claims. His people are also subject to God, their true Lord, while Pharaoh has no lordship over them. Indeed God is the Lord of their forefathers of old, which means that the hereditary aspect on which Pharaoh’s claims rely is false. None other than God has ever been Lord of the worlds. This hit hard at Pharaoh and he could not remain silent when his elders and nobles were listening. Hence, he derisively states that his adversary is mad: “[Pharaoh] said: Indeed, the messenger who has been sent to you is, of a certainty, a madman.” (Verse 27) His derision is directed at the very issue of bearing God’s message so as to turn people away from it. He charges Moses with madness in order to nullify the effect of his statement that questions the very basis of Pharaoh’s political and religious position, as it aims to remind people of their Lord, the Lord of their forefathers. Nothing of Pharaoh’s derision could weaken Moses and his resolve. Therefore, he continues to state the truth that hits hard at all tyrants: “[Moses] went on: He is indeed the Lord of the east and the west and of all that is between them, if you would but use your reason.” (Verse 28) The Arabic words mashriq and maghrib, used for east and west, also denote the processes of planets and stars rising and setting. These are two great scenes which we see every day, but our minds seldom reflect on them because of over familiarity. These two processes are great indeed, and neither Pharaoh nor any tyrant can claim to have any control over them. Who does, then, control them, setting them in a perfect order and timing that ensures their continuity without fail or deviation? Moses’ answer shakes dormant hearts and awakens sleeping souls. In this way, he calls on people to reflect and contemplate, “if you would but use your reason.” |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 23 - 28) The Challenge Continues At this point, Pharaoh stops this line of argument and asks Moses for the central point of his claims, but his questioning carries overtones of ridicule and derision aimed at none other than God Himself. “Pharaoh said: And what is that ‘Lord of all the worlds?’” (Verse 23) How arrogant and insolent! He is saying: what is this Lord of the worlds about whom you describe yourself as His messenger? Such a question can only mean a denial of the very point it relates to, and a ridicule of the statement and the person making it. He considers the whole situation impossible and unworthy of discussion. Moses’ reply points to God’s Lordship over the entire visible universe and all that there is in it: “[Moses] answered: He is the Lord of the heavens and the earth and all that is between them, if you want to be sure.” (Verse 24) Thus, his answer refutes Pharaoh’s denial, rendering it worthless. He tells him that God is the Lord of the entire universe which neither Pharaoh’s power nor his knowledge can ever reach. The utmost that Pharaoh can boast of is that he is a deity over the people of the Nile Valley and its overall lord. But then this is a tiny little particle when compared to the heavens and the earth and all that is between them. We discern in Moses’ answer his dismissal of Pharaoh’s claims as vain boasts, turning his attention to the vast universe, inviting him to contemplate its size and the One who is Lord over it all. That is certainly the Lord of all the worlds. He concludes his answer with a comment inviting the people to work for the achievement of certainty: “If you want to be sure.” Pharaoh turns to those around him, expressing amazement at this response. Or maybe he wanted them not to be influenced by it. This is typical of all tyrants who fear that simple words of truth might influence the hearts and minds of the masses: “[Pharaoh] said to those around him: Do you hear?” (Verse 25) Do you hear this singular statement which was never uttered by anyone we know? Moses replies by stressing another attribute of God, the Lord of all creatures: “[Moses] said: He is your Lord as well as the Lord of your forefathers of old.” (Verse 26) This answer is directed at Pharaoh, his status and claims even more. He tells him that God, the Lord of all the worlds, is also his Lord, while Pharaoh is nothing more than one of His servants. He is certainly not a deity as he claims. His people are also subject to God, their true Lord, while Pharaoh has no lordship over them. Indeed God is the Lord of their forefathers of old, which means that the hereditary aspect on which Pharaoh’s claims rely is false. None other than God has ever been Lord of the worlds. This hit hard at Pharaoh and he could not remain silent when his elders and nobles were listening. Hence, he derisively states that his adversary is mad: “[Pharaoh] said: Indeed, the messenger who has been sent to you is, of a certainty, a madman.” (Verse 27) His derision is directed at the very issue of bearing God’s message so as to turn people away from it. He charges Moses with madness in order to nullify the effect of his statement that questions the very basis of Pharaoh’s political and religious position, as it aims to remind people of their Lord, the Lord of their forefathers. Nothing of Pharaoh’s derision could weaken Moses and his resolve. Therefore, he continues to state the truth that hits hard at all tyrants: “[Moses] went on: He is indeed the Lord of the east and the west and of all that is between them, if you would but use your reason.” (Verse 28) The Arabic words mashriq and maghrib, used for east and west, also denote the processes of planets and stars rising and setting. These are two great scenes which we see every day, but our minds seldom reflect on them because of over familiarity. These two processes are great indeed, and neither Pharaoh nor any tyrant can claim to have any control over them. Who does, then, control them, setting them in a perfect order and timing that ensures their continuity without fail or deviation? Moses’ answer shakes dormant hearts and awakens sleeping souls. In this way, he calls on people to reflect and contemplate, “if you would but use your reason.” |
- Surah 26. Ash-Shu`ara' - Saad al Ghamidi https://www.youtube.com/watch?v=7cHU7JzgGx8&index=26&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 26. Ash-Shu`ara' Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=BhzLVmPbiAc&index=26&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 26. Ash-Shu`ara' Muhammad Al Luhaydan https://www.youtube.com/watch?v=H0iyyiyEVOs&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=26
- Idris Akbar Ash-Shu`ara' https://www.youtube.com/watch?v=WfKTV4F9zOc
- Surah 26.Ash-Shu`ara' muhammad Minshawi https://www.youtube.com/watch?v=Vwn28IKHR9o&index=26&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
