SURAH (26) ASH-SHU'ARAA (AYA 91 to 130)

وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ {26:91}

[Q26:91] Wa burrizatil Jaheemu lilghaaween; 
[Q26:91] And the hell shall be made manifest to the erring ones,

[Q26:91] Dan diperlihatkan Neraka jelas nyata kepada orang-orang yang sesat; 

(see commentary for verse 69)

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(26:91) and Hell will be set open before the straying ones, *67

*67 That is, on the one hand, the righteous people will be shown the countless blessings which they will enjoy in Paradise by Allah's grace, and on the other, Hell will be set open with all its dreads and horrors before the straying people, when they will still be in the Plain of Resurrection. 

وَقِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تَعْبُدُونَ {26:92}

[Q26:92] Wa qeela lahum aina maa kuntum ta'budoon.
[Q26:92] And it shall be said to them: Where are those that you used to worship;

[Q26:92] Serta dikatakan kepada mereka: Mana dia benda-benda yang kamu sembah dahulu - 

(see commentary for verse 69)

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(26:92) and they will be asked: "Where are those whom you worshipped

مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ {26:93}

[Q26:93] Min doonil laahi hal yansuroonakum aw yantasiroon 
[Q26:93] Besides ALLAH (SWT)? Can they help you or yet help themselves?

[Q26:93] Selain dari ALLAH (SwT)? Dapatkah mereka menolong kamu atau menolong dirinya sendiri?

(see commentary for verse 69)

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(26:93) instead of Allah? Are they of any help to you, or even to themselves?"

فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ {26:94}

[Q26:94] Fakubkiboo feehaa hum walghaawoon, 
[Q26:94] So they shall be thrown down into it, they and the erring ones,

[Q26:94] Lalu mereka dihumbankan ke dalam Neraka dengan tertiarap, jatuh bangun berulang-ulang, - mereka dan orang-orang yang sesat bersama, 

(see commentary for verse 69)

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(26:94) Then these deities and those erring people, and the hosts of Satan, all will be hurled into it,

وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ {26:95}

[Q26:95] Wa junoodu Ibleesa ajma'oon. 
[Q26:95] And the hosts of the Shaitan, all.

[Q26:95] Termasuk juga bala tentera iblis semuanya. 

(see commentary for verse 69)

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(26:95) one upon the other. *68

*68 Kubkibu in the Text has two meanings: (1) They will be hurled into Hell one upon the other; and (2) they will go on rolling down into the depths of Hell. 

قَالُوا وَهُمْ فِيهَا يَخْتَصِمُونَ {26:96}

[Q26:96] Qaaloo wa hum feehaa yakkhtasimoon; 
[Q26:96] They shall say while they contend therein:

[Q26:96] Mereka berkata, sambil bertengkar sesama sendiri dalam Neraka: 

THERE IS NO CONTRADICTION BETWEEN THIS VERSE and VERSE 50:28. It has already been pointed out that these are references to the various stages of the Day of Resurrection.

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(26:96) Therein they will dispute with one another, and these erring people will say (to their deities):

تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ {26:97}

[Q26:97] Tallaahi in kunnaa lafee dalaalim mubeen,  
[Q26:97] By ALLAH (SWT)! We were certainly in manifest error,

[Q26:97] Demi ALLAH (SwT)! Sesungguhnya kami (semasa di dunia dahulu) adalah di dalam kesesatan yang jelas nyata,

(see commentary for verse 69)

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(26:97) "By God! We had certainly strayed

إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ {26:98}

[Q26:98] Iz nusawweekum bi Rabbil 'aalameen. 
[Q26:98] When we made you equal to the Lord of the worlds;

[Q26:98] Kerana kami menyamakan kamu dengan Tuhan sekalian alam 

(see commentary for verse 69)

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(26:98) when we held you equal in rank with the Lord of the worlds,

وَمَا أَضَلَّنَا إِلَّا الْمُجْرِمُونَ {26:99}

[Q26:99] Wa maaa adallanaaa illal mujrimoon. 
[Q26:99] And none but the guilty led us astray;

[Q26:99] Dan tiadalah yang menyesatkan kami melainkan golongan yang berdosa.

(see commentary for verse 69)

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(26:99) and they were criminals indeed who led us astray. *69

*69 This is how the followers will treat their religious leaders and guides, whom they served and revered like deities in the world, whose words and patterns of behaviour they took as authoritative and before whom they presented all sorts of offerings in the world. In the Hereafter when the people will find that their guides had misled them and caused their ruin as well as their own, they will hold them responsible for it and will curse them. The Qur'an has presented this horrible scene of the Hereafter at several places so as to admonish the blind followers to see and judge carefully whether their guides in this world were leading them on the right path or not. For instance: "As each generation will be entering Hell, it will curse its preceding generation till all generations shall be gathered together there; then each succeeding generation will say regarding the preceding one, `O Lord, these were the people who led us astray; therefore give them a double chastisement of the Fire.' Allah will reply, `There is a double chastisement for every one but you know it not'." (Al-A`raf: 38). "And the disbelievers will say, `Our Lord, bring those jinns and men before us, who led us astray so that we may trample them under our feet and put them to extreme disgrace'." (Ha Mim Sajdah: 29). "And they will say, `Our Lord, we obeyed our chiefs and our great men and they misled us from the right path; our Lord, give them a double chastisement and curse them with a severe curse'." (Al-Ahzab: 67-68). 

فَمَا لَنَا مِنْ شَافِعِينَ {26:100}

[Q26:100] Famaa lanaa min shaa fi’een, 
[Q26:100] So we have no intercessors,

[Q26:100] Dengan sebab itu, tiadalah kami beroleh sesiapapun yang memberi pertolongan, 

(see commentary for verse 69)

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(26:100) Now we have neither any intercessor *70

*70 That is, "Those whom we regarded as our intercessors in the world and who, we believed, would take us safely into Paradise, are utterly helpless today and of no avail to us." 

وَلَا صَدِيقٍ حَمِيمٍ {26:101}

[Q26:101] Wa laa sadeeqin hameem. 
[Q26:101] Nor a true friend;

[Q26:101] Dan tiadalah juga sahabat karib yang bertimbang rasa. 

(see commentary for verse 69)

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(26:101) nor any true friend. *71

*71 That is, "We have no sympathizer either who could feel for us and console us." The Qur'an says that in the Hereafter only the believers will continue to be friends; as for the disbelievers, they will turn enemies of one another even though they had been sworn friends in the world. Each will hold the other as responsible for the doom and try to get him maximum punishment. "Friends on that Day will become enemies of one another except the righteous (who will continue to be friends)." (Az-Zukhruf: 67).

فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ {26:102}

[Q26:102] Falaw anna lanaa karratan fanakoona minal mu'mineen. 
[Q26:102] But if we could but once return, we would be of the believers.

[Q26:102] Maka alangkah baiknya kalau kami dapat ke dunia sekali lagi, supaya kami menjadi dari orang-orang yang beriman.

(see commentary for verse 69)

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(26:102) Would that we were given a chance to return (to the world) so that we became believers. *72

*72 That Qur'an has given an answer to this kind of longing and desire as well:" Even if they be sent back to the earthly life, they would do all that they had beenforbidden to do." (Al-An`am: 28). As for the reasons why they will not be allowed to return to the world, please see E.N.'s 90-92 of Al-Mu'minun above.

إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {26:103}

[Q26:103] Inna fee zaalika la Aayatanw wa maa kaana aksaruhum mu'mineen. 
[Q26:103] Most surely there is a sign in this, but most of them do not believe.

[Q26:103] Sesungguhnya pada peristiwa yang demikian itu terdapat satu tanda (yang membuktikan keesaan ALLAH (SwT) dan kekuasaanNya) dan dalam pada itu, kebanyakan mereka tidak juga mahu beriman. 

The story of Ibrahim which followed by another story of Noah, as a next sign via Verse 105.

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(26:103) Indeed there is a great Sign in this, *73 but most of these people would not believe.

*73 There are two aspects of the Sign in the story of Prophet Abraham: (I) On the one hand, the mushriks of Arabia, especially the Quraish, claimed that they were the followers of Prophet Abraham and were proud of being his descendents, but on the other, they were involved in shirk against which Prophet Abraham had been engaged in a relentless struggle throughout his life. Then these people were opposing and treating the Prophet who was inviting them towards the religion brought by Prophet Abraham in the like manner as Prophet Abraham himself had been opposed and treated by his people. They have been reminded that Abraham was an enemy of shirk and an upholder of Tauhid which they themselves admitted, and yet they persisted in their obduracy to follow the creed of shirk. (2) The people of Abraham were eliminated from the world: 'if any of them survived, it was the children of Prophet Abraham and his sons, Ishmael and Isaac (thay Allah's peace be upon them). Though the Qur'an dces not mention the torment that descended on Abraham's people after he had left them, it has included them among the tormented tribes: "Has not the story reached them of those who had gone before them: the people of Noah, the tribes of `Ad and Thamud, the people of Abraham, and the inhabitants of Midian and of the overturned cities ?" (AtTaubah: 70).

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {26:104}

[Q26:104] Wa inna Rabbaka la Huwal 'Azeezur Raheem. 
[Q26:104] And most surely your Lord is the Mighty, the Merciful.

[Q26:104] Dan sesungguhnya Tuhanmu (wahai Muhammad), Dialah sahaja Yang Maha Kuasa, lagi Maha mengasihani. 

(see commentary for verse 69)

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(26:104) The fact is that your Lord is Mighty as well as Merciful.

SECTION 6

Noah exhorts his people to worship the Only True God

Noah exhorts his his people to worship none but the Only True God – Noah and his followers saved and the rest of the people who disbelieved were drowned.

كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ {26:105}

[Q26:105] Kazzabat qawmu Noohinil Mursaleen 
[Q26:105] The people of Nuh rejected the messengers.

[Q26:105] (Demikian juga) kaum Nabi Nuh telah mendustakan Rasul-rasul (yang diutus kepada mereka.) 

Refer to the commentary of Araf 7:59 to 64; Yunus 10:71 to 73; Hud 11:25 to 49; Muminun 23:23 to 30 FOR PROPHET NUH.

Those on whom ALLAH (SWT) has bestowed His bounties in the form of worldly possessions "without measure" more often than not become sneering and supercilious; AND UNMINDFUL of the fact that it is ALLAH (SWT) who has given them the large means look down upon the less fortunate servants of ALLAH (SWT).

THE QURAN CLEARLY ASSERTS THAT GOOD DEEDS, PIETY AND LOVE OF FELLOW-BEINGS MAKE MAN GREAT AND HONOURABLE.

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(26:105) Noah's people *74 rejected the Messengers. *75.

*74 For comparison, see AI-A`raf: 59-64, Yunus: 71-73, Hud: 25-48, Bani Isra'il: 3, Al-Anbiya' 76-77, AI-Mu'minun:: 23-30, and Al-Furqan: 37. For the details of the story of Prophet Noah, see AI-'Ankabut:15, As-Saffat: 75-82, AIQamar: 9-15 and Surah Nuh itself. 
*75 THOUGH THEY HAD REJECTED ONLY ONE MESSENGER, IT AMOUNTED TO REJECTING ALL THE MESSENGERS BECAUSE ALL OF THEM HAD BROUGHT ONE AND THE SAME MESSAGE FROM ALLAH. This is an important fact which the Qur'an has mentioned over and over again in different ways. Thus, even those people who rejected just one Prophet have been regarded as unbelievers though they believed in all other Prophets, for the simple reason that the believer in the truth of one Messenger cannot deny the same truth in other cases unless he dces so on account of racial prejudice, imitation of elders, etc. 

إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ {26:106}

[Q26:106] Iz qaala lahum akhoohum Noohun alaa tattaqoon.
[Q26:106] When their brother Nuh said to them: Will you not guard (against evil)?

[Q26:106] Ketika saudara mereka Nabi Nuh, berkata kepada mereka: Hendaknya kamu mematuhi suruhan ALLAH (SwT) dan menjauhi laranganNya. 

(see commentary for verse 105)

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(26:106) Remember the time when their brother Noah said to them: "Do you not fear? *76

*76 The initial address of Prophet Noah to his people, as mentioned at other places in the Qur'an, was as follows: "O my people, worship Allah alone: you have no other deity than Him. Are you not afraid (of Him)?" (Al-Mu'minun: 23); and "Warship Allah and fear Him and obey me." (Nuh: 3). That is, "Are you not afraid of the consequences of adopting an attitude of rebellion against AIIah and worshipping others than Him? 

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {26:107}

[Q26:107] Innee lakum Rasoolun ameen; 
[Q26:107] Surely I am a faithful messenger to you;

[Q26:107] Sesungguhnya aku ini ialah Rasul yang amanah, (yang diutus oleh ALLAH (SwT)) kepada kamu. 

(see commentary for verse 105)

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(26:107) I am a Messenger to you worthy of full trust: *77

*77 It has two meanings: (1) "I present before you nothing but what Allah reveals to me;" and (2) "I am a Messenger whom you have already known to be a trustworthy and honest and righteous man. When I have been honest and true in my dealings with you, how can 1 be dishonest and untrustworthy in conveying the Message of God'? Therefore, you should rest assured that whatever I am presenting is the Truth. " 

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {26:108}

[Q26:108] Fattaqullaaha wa atee'oon. 
[Q26:108] Therefore guard against (the punishment of) ALLAH (SWT) and obey me.

[Q26:108] Oleh itu, takutilah kamu akan (kemurkaan) ALLAH (SwT) dan taatlah kepadaku. 

(see commentary for verse 105)

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(26:108) so fear Allah and obey me: *78

*78 That is, "When I am a truthful and trustworthy Messenger, you are duty-bound to obey me alone as against all other patrons, and carry out my commands and instructions, because I represent the will of God: obedience to me is in fact obedience to God and disobedience to me is disobedience to Him." In other words, the people are not only required to accept a Messenger as a true Messenger sent by Allah, but it inevitably implies that they have to obey him and follow his Law against all other laws. To reject a Prophet, or to disobey him after accepting him as a Prophet, is tantamount to rebellion against God, which inevitably leads to His wrath. The words "fear AIlah" are, therefore, a warning that every heater should clearly understand the consequences of rejecting the message of a Messenger or of disobeying his commands. 

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {26:109}

[Q26:109] Wa maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'Aalameen. 
[Q26:109] And I do not ask you any reward for it; my reward is only with the Lord of the worlds:

[Q26:109] Dan aku tidak meminta kepada kamu sebarang upah mengenai apa yang aku sampaikan (dari Tuhanku); balasanku hanyalah terserah kepada ALLAH (SwT) Tuhan sekalian alam. 

(see commentary for verse 105)

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(26:109) I do not ask of you any reward for this duty, for my reward is with the Lord of the worlds; *79

*79 This is the second of the two arguments of Prophet Noah about the truth of his message, the first being that they had known him as a trustworthy man during his earlier life, which he had lived among them. This second argument unplies this: "I do not have any selfish motive or personal interest in conveying the message which I am propagating day and night in spite of all sorts of opposition and antagonism from you. At least you should understand this that I am sincere in my invitation, and am presenting honestly only that which I believe to be the truth and in following which I see the true success and well-being of humanity at large. I have no personal motive in this that I should fabricate falsehood to fool the people."
THESE TWO ARGUMENTS ARE AMONG THE MOST IMPORTANT ARGUMENTS WHICH THE QUR'AN HAS ADVANCED REPEATEDLY AS PROOFS OF THE TRUTHFULNESS OF THE PROPHETS, and which it presents as criterion for judging Prophethood. A man who before Prophethood has lived a life in a society and has always been found to be honest, truthful and righteous, cannot be doubted even by a prejudiced person that he would suddenly start fabricating falsehood in the name of Allah and making people believe that he has been appointed a Prophet by Him, whereas he has been not. More important than that: such a lie cannot be fabricated with a good intention unless somebody has a selfish motive attachedto this kind of fraud. And even whena person indulges in this sort of fraud, he cannot hide it completely from the people. The foul means and devices adopted by him to promote his "business" become known and aII the various selfish interests and gains become all too apparent. Contrary to this, the personal life of a Prophet is full of moral excellences: it has no trace of the employment of foul means and devices. Not to speak of any personal interest, he expends whatever he has for the cause of a mission which to aII appearances is fruitless. No person who possesses any common sense and also has a sense of justice, can ever imagine that a sensible man who was leading a perfectly peaceful life, would come out all of a sudden with a false claim, when such a false claim dces not do him any good, but on the contrary, demands alI his money, time and energy and earns him nothing in return but the antagonism and hostility of the whole world. Sacrifice of personal interests is the foremost proof of a man's sincerity; therefore, doubting the intentions and sincerity of a person who has been sacrificing his personal interests for years and years can only be the pastime of the one who himself is selfish and insincere. 'Please also see E.N. 70 of AI-Mu'minun above. 

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {26:110}

[Q26:110] Fattaqul laaha wa atee'oon. 
[Q26:110] So guard against (the punishment of) ALLAH (SWT) and obey me.

[Q26:110] Maka dengan yang demikian, takutilah kamu akan (kemurkaan) ALLAH (SwT) dan taatlah kepadaku. 

This is the common argument of the aristocratic class against the prophets that their followers are commoners. THE COMMON ANSWER TO THEIR ARGUMENT IS THAT IT IS ONLY THE DEEDS OF MAN WHICH MAKE HIM GREAT OR LOW AND NOT THE WORLDLY POSSESSION, THE ACCOUNT OF WHICH IS WITH NONE BUT ALLAH (SWT).

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(26:110) therefore, you should fear Allah and obey me (without hesitation)." *80

*80 Repetition of this sentence is not without reason. In the first case, it implied this: "You should fear Allah if you treat as false a true and trustworthy Messenger from Him, whom you yourselves have been regarding as a true and trustworthy tnan in the past." Here it means: "You should fear Allah if you doubt the intention of a person who is working sincerely only for the reformation of the people without any personal interest." This thing has been stressed because the chiefs of Prophet Noah's people, in order to find fault with his message of Truth, accused him of struggling merely for his personal superiority: "He merely intends to obtain superiority over you." (Al-Mu'minun: 24)

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ {26:111}

[Q26:111] Qaalooo anu'minu laka wattaba 'akal arzaloon. 
[Q26:111] They said: Shall we believe in you while the meanest follow you?

[Q26:111] Mereka menjawab: Patutkah kami percaya kepadamu, sedang engkau semata-mata diikut oleh orang-orang yang rendah (pangkatnya dan hina pekerjaannya)? 

(see commentary for verse 105)

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(26:111) They replied, "Should we believe in you, whereas the meanest of the people have become your followers?" *81

*81 This answer to Prophet Noah's message of Truth was given by the chiefs, elders and nobles of his people as mentioned in Hud: 27: "In answer to this, those chiefs of his people, who had rejected his message, said, 'We see that you are no more than a mere man like ourselves, and we also see that only the meanest from among us have become your followers without due consideration, and we find nothing in you that might give you superiority over us'." This shows that those who believed in Prophet Noah were mostly the poor people, and ordinary workmen, or some youth who enjoyed no position in society. As for the influential and rich people, they had become his bitter opponents, and were trying by every trick and allurement to keep the common man behind them. One of the arguments they advanced against Prophet Noah was this: "Had there been some weight and substance in Noah's message, the rich people, scholars, religious divines, nobles and wise people of the community should have accepted it, but none of them has believed in him; the only people to follow him are the foolish people belonging to the lowest stratum of society, who have no common-sense. Now how can the noble and high ranking people like us join the company of the common people?" Precisely the same thing was being said by the unbelieving Quraish about the Holy Prophet and his followers. Abu Sufyan in reply to the questions asked by Heraclius had said: "Muhammad (Allah"s peace be upon him) has been followed by the poor and weak of our people." What they seemed to be thinking was that Truth was that which was considered as Truth by the chiefs and elders of the community, for only they had the necessary common-sense and power of judgment. As for the common people, their being common was a proof that they lacked sense and judgment. As such, if a thing was accepted by them but rejected by the chiefs, it meant that the thing itself was without worth and value. The disbelievers of Makkah even went further. They argued that a Prophet could not be a common man: if God had to appoint a Prophet, He would have appointed a great chief to be a Prophet: "They say: why has not the Qur'an been sent down to a prominent man of our two cities (Makkah and Ta'if)?" (Az-Zukhruf: 31). 

قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ {26:112}

[Q26:112] Qaala wa maa 'ilmee bimaa kaanoo ya’maloun.
[Q26:112] He said: And what knowledge have I of what they do?

[Q26:112] Nabi Nuh berkata: Dan apalah ada kaitannya pengetahuanku dengan (pangkat dan) pekerjaan mereka? 

(see commentary for verse 105)

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(26:112) Noah said, "I have no knowledge of what they do:

إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّي ۖ لَوْ تَشْعُرُونَ {26:113}

[Q26:113] In hisaabuhum illaa 'alaa Rabbee law tash'uroon.  
[Q26:113] Their account is only with my Lord, if you could perceive.

[Q26:113] Sebenarnya hitungan amal mereka hanya terserah kepada Tuhanku; kalaulah kamu menyedari dan memahaminya (kamu tidak berkata demikian).

(see commentary for verse 105)

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(26:113) their account is the concern of my Lord : would that you had used some common-sense! *82

*82 THIS IS THE FIRST ANSWER to their objection, which was based on the assumption that the poor people belonging to the working classes and lower social strata who performed humble duties, did not possess any mental maturity and were without intelligence and common sense. Therefore, their belief was without any rational basis, and so unreliable, and their deeds were of no value at all. To this Prophet Noah replies, "I have no means of judging the motives and assessing the worth of the deeds of the people who accept my message and act accordingly. This is not my concern but the responsibility of God". 

وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ {26:114}

[Q26:114] Wa maaa ana bitaaridil mu'mineen. 
[Q26:114] And I am not going to drive away the believers;

[Q26:114] Dan aku tidak akan menghalau orang-orang yang beriman (daripada bercampur-gaul denganku). 

(see commentary for verse 105)

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(26:114) I am not here to drive away those who believe;

إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ {26:115}

[Q26:115] In ana illaa nazeerum mubeen. 
[Q26:115] I am naught but a plain warner.

[Q26:115] Aku ini hanyalah seorang Rasul pemberi amaran yang jelas nyata (kepada semua - tidak kira hina mulia). 

(see commentary for verse 105)

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(26:115) I am only a plain Warner." *83

*83 THIS IS THE SECOND ANSWER to their objection, which implied that since those who were gathering around Noah as believers, belonged to the lowest social strata, none of the nobles would like to join them, as if to say, "O Noah, should we believe in you in order to be counted among the low-ranking people like the slaves and servants and workmen?" To this Prophet Noah answers, "How can I adopt this irrational attitude that I should attend earnestly to those who do not like to listen to me, but drive away those who have believed and followed me? I am simply, a warner, who has declared openly that the way you are following is wrong and will lead you to ruin, and the way that I am inviting to is the way of salvation far all. Now it is up to you whether you heed my warning and adopt the right path, or go on following blindly the way to your ruin. It dces not behove me that I should start inquiring into the castes and ancestry and trades of the people who have heeded my warning and adopted the right path. They might be "mean" in your sight, but I cannot drive them away and wait to see when the "nobles" will' give up the path of destruction and adopt the way of salvation and success instead."
Precisely the same thing was going on between the Holy Prophet and the disbelievers of Makkah when these verses were revealed, and one can fully understand why the dialogue between Prophet Noah and the chiefs of his people, has been related here. The chiefs of the disbelievers of Makkah thought exactly the same way. They said how they could sit side by side with the slaves like Bilal, 'Ammar and Suhaib and other men of the working class, as if to say, "Unless these poor people areturned out, there can be no possibility that the nobles may consider to become believers; it is impossible that the master and the slave should stand shoulder to shoulder with each other." In answer to this the Holy Prophet was commanded by Allah to tell the vain and arrogant disbelievers plainly that the poor believers could not be driven out of Islam just for their sake: "O Muhammad, you attend earnestly to him who has shown indifference (to your message), whereas you have no responsibility if he dces not reform himself; and the one who comes to you earnestly, fearing Allah, to him you pay no attention. Nay! This indeed is an Admonition, so let him who wills, and accept it." (`Abasa :5-12).
"And do not drive away those who invoke their Lord morning and evening and are engaged in seeking His favour. You are not in any way accountable for them, nor are they inany way accountable for you: so, if you should drive them away, you shall be counted among the unjust. As a matter of fact, in this way We have made some of them a means of test for others, so that, seeing them, they should say, `Are these the people from among us upon whom AIlah has showered His blessings?' --Yes: dces not Allah know His grateful servants better than they?" (AI-An'am: 52-53)

قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ {26:116}

[Q26:116] Qaaloo la'il lam tantahi yaa Noohu latakoonanna minal marjoomeen. 
[Q26:116] They said: If you desist not, O Nuh, you shall most certainly be of those stoned to death.

[Q26:116] Mereka (mengugut dengan) berkata: Jika engkau tidak mahu berhenti (daripada menyiarkan agamamu itu) wahai Nuh, sudah tentu engkau akan menjadi dari orang-orang yang direjam! 

(see commentary for verse 105)

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(26:116) They said, "O Noah, if you do not desist from this, you will surely become one of the accursed." *84

*84 ' The words in the Text may have two meanings: (1) "You will be stoned to death"; and (2) "You will be showered with abuses from all sides, and cursed and reviled wherever you go." 

قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ {26:117}

[Q26:117] Qaala Rabbi inna qawmee kazzaboon. 
[Q26:117] He said: My Lord! Surely my people give me the lie!

[Q26:117] Nabi Nuh berdoa dengan berkata: Wahai Tuhanku! Sesungguhnya kaumku telah mendustakan daku. 

(see commentary for verse 105)

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(26:117) Noah prayed: "My Lord, my people have treated me as a liar: *85

*85 That is, "They have rejected me completely and absolutely and now there is no hope of their becoming believers." Here nobody should have the misunderstanding that just after this conversation between Prophet Noah and the chiefs of his people, and the rejection of his message by them, the Prophet submitted a report to AIIah that his people had rejected him and now He should settle the accounts between them. The Qur'an has mentioned at different places the details of the long struggle that went on for centuries between Prophet Noah and his people, who persisted in unbelief. According to verse 14 of Surah AI'Ankabut, the struggle continued for 950 years: "He (Noah) remained among them for a thousand years save fifty years." Prophet Noah during this long period studied their collective behaviour, generation after generation, and came to the conclusion that they had no inclination to accept the Truth, and formed the opinion that in their future generations also there was no hope of anybody's becoming a believer and adopting the righteous attitude: "My Lord, if You should leave them, they will lead Your servants astray, and they will bear as children none but sinners and disbelievers." (Nuh: 27). AIlah Himself confirmed this opinion of Noah, saying, "No more of your people will believe in you now than those who have already believed. So do not grieve at their misdeeds." (Hud: 36) 

فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ {26:118}

[Q26:118] Faftab bainee wa bai nahum fat hanw wa najjinee wa mam ma'iya minal mu'mineen. 
[Q26:118] Therefore judge Thou between me and them with a (just) judgment, and deliver me and those who are with me of the believers.

[Q26:118] Oleh itu, hukumkanlah antaraku dengan mereka, dengan hukuman tegas (yang menegakkan yang benar dan melenyapkan yang salah), serta selamatkanlah daku dan orang-orang yang beriman yang bersama-sama denganku 

(see commentary for verse 105)

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(26:118) now settle the accounts between us, and deliver me and the believers with me to safety." *86

*86 "Deliver me and the believers with me to safety": "You should not only give Your judgment as to who is in the right and who is in the wrong, but deliver Your Judgment in such a manner that the followers of the Truth are saved and the followers of falsehood are completely annihilated from the earth.” 

فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ {26:119}

[Q26:119] Fa anjainaahu wa mamma'ahoo fil fulkil mashhoun. 
[Q26:119] So We delivered him and those with him in the laden ark.

[Q26:119] Maka Kami selamatkan dia dan orang-orang yang bersama-sama dengannya dalam bahtera yang penuh sarat (dengan berbagai makhluk). 

(see commentary for verse 105)

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(26:119) At last, We rescued him and his companions in a laden Ark, *87

*87 "Laden Ark", because the Ark became full with the believers and the pairs of animals from every species. For further details, see Hud: 40.

ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ {26:120}

[Q26:120] Summa aghraqnaa ba'dul baaqeen. 
[Q26:120] Then We drowned the rest afterwards.

[Q26:120] Kemudian daripada itu, Kami tenggelamkan golongan (kafir) yang tinggal (tidak turut bersama dalam bahtera). 

(see commentary for verse 105)

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(26:120) and then drowned all the others.

إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {26:121}

[Q26:121] Inna fee zaalika la Aayaah; wa maa kaana aksaruhum mu'mineen. 
[Q26:121] Most surely there is a sign in this, but most of them do not believe.

[Q26:121] Sesungguhnya pada peristiwa yang demikian, terdapat satu tanda (yang membuktikan kekuasaan ALLAH (SwT)) dan dalam pada itu, kebanyakan mereka tidak juga mahu beriman. 

(see commentary for verse 105)

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(26:121) Indeed there is a Sign in this, but most of these people would not believe.

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {26:122}

[Q26:122] Wa inna Rabbaka la huwal 'Azeezur Raheem. 
[Q26:122] And most surely your Lord is the Mighty, the Merciful.

[Q26:122] Dan sesungguhnya Tuhanmu (wahai Muhammad), Dialah sahaja Yang Maha Kuasa, lagi Maha Mengasihani. 

(see commentary for verse 105)

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(26:122) The fact is that your Lord is Mighty as well as Merciful.

SECTION 7

Hud exhorts his people to guard themselves against evil

The people ‘Ad belied the Apostle Hud who exhorted them to guard themselves against evil – They rejected Hud’s admonitions – They were destroyed.

كَذَّبَتْ عَادٌ الْمُرْسَلِينَ {26:123}

[Q26:123] Kazzabat 'Aadunil mursaleen, 
[Q26:123] Ad gave the lie to the messengers.

[Q26:123] (Demikian juga) kaum Aad telah mendustakan Rasul-rasul (yang diutus kepada mereka). 

Refer to the commentary of Araf 7:65 to 72 and Hud 11:50 to 60 FOR PROPHET HUD AND THE PEOPLE OF AD.

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(26:123) `Ad rejected the Messengers. *88

*88 For comparison, see Al-A'raf: 65-72, Hud: 50-60; and for further details of this story, see Ha Mim Sajdah: 13-16, AI-Ahqaf: 21-26, Az-Zariyat: 4145, AI-Qamar : 18-22, Al-Haqqah: 4-8, and AI-Fajr: 6-8.

إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ {23:124}

[Q26:124] Iz qaala lahum akhoohum Hoodun alaa tattaqoon. 
[Q26:124] When their brother Hud said to them: Will you not guard (against evil)?

[Q26:124] Ketika saudara mereka Nabi Hud, berkata kepada mereka: Hendaknya kamu mematuhi perintah ALLAH (SwT) dan menjauhi laranganNya. 

(see commentary for verse 123)

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(26:124) Remember the time when their brother Hud said to them, *89 "Do you not fear?

*89 In order to understand this discourse of Prophet Hud fully, we should keep in mind the various details about the people of `Ad which the Qur'an has given at different places: For instance, it says:
(1) After the destruction of the people of Noah, the `Ad were given power and prominence in the world: "Do not forget that after Noah's people your Lord made you the successors." (Al-A`raf: 69). 
(2) Physically they were very robust and powerful people: " .... and made you very robust." (Al-A`raf: 69). 
(3)They had no parallel as a nation in the world: "The like of which was not created in the lands." (A1-Fajr: 8). 
(4) They were civilized and were well-known in the world for their great skill and art in erecting lofty buildings with tall columns: "Have you not seen what your Lord did with `Ad lram, of lofty columns?" (Al-Fajr: 6, 7). 
(5) This material progress and physical power had made them arrogant and vain: "As for `Ad, they deviated from the right path and adopted an arrogant attitude in the land and said, `who is mightier than we in power'?" (Ha Mim Sajdah: 15). 
(6) Their political power was in the hands of a few tyrants before whom none could dare raise his voice: "....and they followed and obeyed every tyrannous enemy of the Truth." (Hud: 59). 
(7) They were not disbelievers in the existence of Allah, but were involved in shirk; they only denied that Allah alone should be worshipped and none else: "They said (to Hud), `Have you come to us (with the demand) that we should worship Allah alone and discard those whom our elders have been worshipping?" (Al-A`raf: 70).

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {26:125}

[Q26:125] Innee lakum Rasoolun ameen. 
[Q26:125] Surely I am a faithful messenger to you;

[Q26:125] Sesungguhnya aku ini seorang Rasul yang amanah, (yang diutus oleh ALLAH (SwT)) kepada kamu. 

(see commentary for verse 123)

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(26:125) I am a Messenger to you worthy of full trust:

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {26:126}

[Q26:126] Fattaqullaaha wa atee'oon. 
[Q26:126] Therefore guard against (the punishment of) ALLAH (SWT) and obey me:

[Q26:126] Oleh itu, takutilah kamu akan (kemurkaan) ALLAH (SwT) dan taatlah kepadaku. 

(see commentary for verse 123)

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(26:126) so fear AIlah and obey me.

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {26:127}

[Q26:127] Wa maa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'Aalameen. 
[Q26:127] And I do not ask you any reward for it; surely my reward is only with the Lord of the worlds.

[Q26:127] Dan aku tidak meminta kepada kamu sebarang upah mengenai apa yang aku sampaikan (dari Tuhanku); balasanku hanyalah terserah kepada ALLAH (SwT) Tuhan sekalian alam. 

(see commentary for verse 123)

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(26:127) I do not ask of you any reward for this duty, for my reward is with the Lord of the worlds.

أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ {26:128}

[Q26:128] Atabnoona bikulli ree'in aayatan ta'basoon. 
[Q26:128] Do you build on every height a monument? Vain is it that you do:

[Q26:128] Patutkah kamu mendirikan pada tiap-tiap tempat yang tinggi bangunan-bangunan yang tersergam, padahal kamu tidak membuatnya dengan sesuatu tujuan yang baik. 

(see commentary for verse 123)

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(26:128) What! you erect for mere pleasure, a monument on every high spot, *90

*90 That is, "You build grand buildings merely to show off your wealth and power, whereas they have no use and purpose except that they stand as monuments to your grandeur and glory."

وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ {26:129}

[Q26:129] Wa tattakhizoona masaani'a la'allakum takhludoon. 
[Q26:129] And you make strong fortresses that perhaps you may.

[Q26:129] Dan kamu pula bersusah payah mendirikan istana-istana dan benteng-benteng yang kukuh dengan harapan hendak kekal hidup selama-lamanya? 

(see commentary for verse 123)

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(26:129) and build huge castles as if you were immortal; *91

*91 That is,,"Though you have built other buildings also for dwelling purposes, in order to make them grand, beautiful and strong, you expend your wealth and mental and physical abilities in a manner as if you were going to live for ever, and there was no purpose of life except seeking of comfort and pleasure and nothing beyond this worldly life which might deserve your attention."
In this connection, one should bear in mind the fact that extravagance in architecture is not a solitary vice in a people. This happens as a result of a people's becoming affluent and then crazy for selfish gains and materialistic pursuits. When a people reach such a stage, their whole social system becomes corrupted and polluted. Prophet Hud's criticism of his people's extravagant and luxurious architecture was not simply aimed at the high castles and monuments, but he was actually criticising their corrupt civilization and social system, whose glaring symptoms could be seen everywhere in the land in the shape of castles and monuments. 

وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ {26:130}

[Q26:130] Wa izaa batashtum batashtum jabbaareen. 
[Q26:130] And when you lay hands (on men) you lay hands (like) tyrants;

[Q26:130] Dan apabila kamu memukul atau menyeksa, kamu melakukan yang demikian dengan kejam bengis? 

(see commentary for verse 123)

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(26:130) and when you seize somebody, you seize him like a tyrant. *92

*92 That is,"In order to meet the demands of your ever rising standards of life, you do not rest content with small living quarters but you build castles and fortresses, and yet being unsatisfied you erect lofty edifices unnecessarily just for ostentation. But as human beings you have become so depraved that there is no mercy in your hearts for the weak, no justice for the poor, and alI people of lower social strata, living inside or around your land, are being oppressed tyrannically and none is safe from your barbarities."