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Surah 26. Ash-Shuara

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26:181
أَوْفُوا۟ ٱلْكَيْلَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُخْسِرِينَ Awfoo alkayla wal a takoonoo mina almukhsireen a
"[Always] give full measure, and be not among those who [unjustly] cause loss [to others];
  - Mohammad Asad
Give full measure and be not of those who cause losses to others by fraud.
  - Muhammad Farooq-i-Azam Malik
Give full measure, and cause no loss 'to others'.
  - Mustafa Khattab
Give full measure, and be not of those who give less (than the due).
  - Marmaduke Pickthall
"Give just measure and cause no loss (to others by fraud). 3216
  - Abdullah Yusuf Ali

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

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26:182
وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ Wazinoo bi a lqis ta si almustaqeem i
and [in all your dealings] weigh with a true balance,
  - Mohammad Asad
Weigh with even scales
  - Muhammad Farooq-i-Azam Malik
Weigh with an even balance,
  - Mustafa Khattab
And weigh with the true balance.
  - Marmaduke Pickthall
"And weigh with scales true and upright.
  - Abdullah Yusuf Ali

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26:183
وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ Wal a tabkhasoo a l nn a sa ashy a ahum wal a taAAthaw fee alar d i mufsideen a
and do not deprive people of what is rightfully theirs;75 and do not act wickedly on earth by spreading corruption,
  - Mohammad Asad

Cf. sBrah {7}, note [68].

and do not cheat your fellow men of what is rightly theirs: nor spread evil in the land.
  - Muhammad Farooq-i-Azam Malik
and do not defraud people of their property. Nor go about spreading corruption in the land.
  - Mustafa Khattab
Wring not mankind in their goods, and do not evil, making mischief, in the earth.
  - Marmaduke Pickthall
"And withhold not things justly due to men nor do evil in the land working mischief.
  - Abdullah Yusuf Ali

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26:184
وَٱتَّقُوا۟ ٱلَّذِى خَلَقَكُمْ وَٱلْجِبِلَّةَ ٱلْأَوَّلِينَ Wa i ttaqoo alla th ee khalaqakum wa a ljibillata alawwaleen a
but be conscious of Him who has created you, just as [He created] those countless generations of old!"76
  - Mohammad Asad

An allusion to the ephemeral character of man’s life on earth and, by implication, to God’s judgment.

Fear Him Who has created you and the generations before you".
  - Muhammad Farooq-i-Azam Malik
And fear the One Who created you and 'all' earlier peoples.'
  - Mustafa Khattab
And keep your duty unto Him Who created you and the generations of the men of old.
  - Marmaduke Pickthall
"And fear Him Who created you and (Who created) the generations before (you).
  - Abdullah Yusuf Ali

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26:185
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ Q a loo innam a anta mina almusa hh areen a
Said they: "Thou art but one of the be-witched,
  - Mohammad Asad
They replied: "You are surely one of those who are bewitched.
  - Muhammad Farooq-i-Azam Malik
They replied, 'You are simply bewitched!
  - Mustafa Khattab
They said: Thou art but one of the bewitched;
  - Marmaduke Pickthall
They said: "Thou art only one of those bewitched!
  - Abdullah Yusuf Ali

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26:186
وَمَآ أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ ٱلْكَـٰذِبِينَ Wam a anta ill a basharun mithlun a wain na th unnuka lamina alk ath ibeen a
for thou art nothing but a mortal like ourselves! And. behold. we think that thou art a consummate liar!77
  - Mohammad Asad

Lit., "that thou art indeed one of the liars".

You are no more than a human being like us and we think that you are lying.
  - Muhammad Farooq-i-Azam Malik
Also, you are only a human being like us, and we think you are indeed a liar.
  - Mustafa Khattab
Thou art but a mortal like us, and lo! we deem thee of the liars.
  - Marmaduke Pickthall
"Thou art no more than a mortal like us and indeed we think thou art a liar! 3217
  - Abdullah Yusuf Ali

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

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26:187
فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ Faasqi t AAalayn a kisafan mina a l ssam a i in kunta mina a l ssa diqeen a
Cause, then, fragments of the sky to fall down upon us, if thou art a man of truth!"
  - Mohammad Asad
Let a fragment fall out of the sky on us if you are telling the Truth".
  - Muhammad Farooq-i-Azam Malik
So cause 'deadly' pieces of the sky to fall upon us, if what you say is true.'
  - Mustafa Khattab
Then make fragments of the heaven fall upon us, if thou art of the truthful.
  - Marmaduke Pickthall
"Now cause a piece of the sky to fall on us if thou art truthful!" 3218
  - Abdullah Yusuf Ali

'If you really claim any real contact with Allah, let us see if you can bring down a piece of the sky to fall on us!'

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26:188
قَالَ رَبِّىٓ أَعْلَمُ بِمَا تَعْمَلُونَ Q a la rabbee aAAlamu bim a taAAmaloon a
Answered [Shu'ayb]: "My Sustainer knows fully well what you are doing."
  - Mohammad Asad
Shu'aib said: "My Rabb has full knowledge of all your actions".
  - Muhammad Farooq-i-Azam Malik
Shu'aib responded, 'My Lord knows best whatever you do.'
  - Mustafa Khattab
He said: My Lord is best aware of what ye do.
  - Marmaduke Pickthall
He said: "My Lord knows best what ye do." 3219
  - Abdullah Yusuf Ali

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

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26:189
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ ٱلظُّلَّةِ ۚ إِنَّهُۥ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ Faka thth aboohu faakha th ahum AAa tha bu yawmi a l thth ullati innahu k a na AAa tha ba yawmin AAa th eem in
But they gave him the lie. And thereupon suffering overtook them on a day dark with shadows:78 and, verily, it was the suffering of an awesome day!
  - Mohammad Asad

This may refer either to the physical darkness which often accompanies volcanic eruptions and earthquakes (which, as shown in 7:91 , overtook the people of Madyan), or to the spiritual darkness and gloom which comes in the wake of belated regrets.

So they disbelieved him, and the torment of the day of darkness (dark clouds carrying Allah's scourge) seized them, and indeed it was the torment of an extremely dreadful day.
  - Muhammad Farooq-i-Azam Malik
So they rejected him, and 'so' were overtaken by the torment of the day of the 'deadly' cloud.1 That was really a torment of a tremendous day.
  - Mustafa Khattab

 They were targeted by scorching heat, so they did not know where to go. Finally, a soothing cloud appeared in the sky, so they rushed to it for shade, then the cloud rained torment upon them, as they had requested.

But they denied him, so there came on them the retribution of the day of gloom. Lo! it was the retribution of an awful day.
  - Marmaduke Pickthall
But they rejected him. Then the punishment of a day of overshadowing gloom seized them and that was the Penalty of a Great Day. 3220 3221
  - Abdullah Yusuf Ali

Perhaps a shower of ashes and cinders accompanying a volcanic eruption. If these people were the same as the Midianites, there was also an earthquake. See vii. 91 and n. 1063.

It must have been a terrible day of wholesale destruction-earthquake, volcanic eruption, lava, cinders and ashes and rumbling noises to frighten those whose death was not instantaneous.

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26:190
إِنَّ فِى ذَٰلِكَ لَـَٔايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ Inna fee tha lika la a yatan wam a k a na aktharuhum mumineen a
In this [story], behold, there is a message [unto men], even though most of them will not believe [in it].
  - Mohammad Asad
Surely in this story there is a great lesson, but most of these people do not learn a lesson and become believers.
  - Muhammad Farooq-i-Azam Malik
Surely in this is a sign. Yet most of them would not believe.
  - Mustafa Khattab
Lo! herein is indeed a portent; yet most of them are not believers.
  - Marmaduke Pickthall
Verily in that is a Sign: but most of them do not believe.
  - Abdullah Yusuf Ali

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26:191
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ Wainna rabbaka lahuwa alAAazeezu a l rra h eem u
But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace!79
  - Mohammad Asad

With this refrain ends the cycle of seven stories showing that spiritual truth in all its manifestations - whether it relates to an intellectual realization of God’s existence, to a refusal to regard power, wealth or fame as real values, or to the virtues of compassion and kindness towards all that lives on earth - has at all times been unacceptable to the overwhelming majority of mankind, and has always been submerged under the average man’s blindness and deafness of heart. The very repetition of phrases, sentences and situations in all of the above stories - or, rather, in the above versions of these oft-narrated stories - tends to bring home to us the fact that the human situation as such never really changes, and that, in consequence, those who preach the truth must always struggle against human greed, power-hunger and proneness to self-adulation.

The fact is that your Rabb is the Mighty as well as the Merciful.
  - Muhammad Farooq-i-Azam Malik
And your Lord is certainly the Almighty, Most Merciful.
  - Mustafa Khattab
And lo! thy Lord! He is indeed the Mighty, the Merciful.
  - Marmaduke Pickthall
And verily thy Lord is He. The Exalted in Might Most Merciful. 3222
  - Abdullah Yusuf Ali

See above, n. 3193 to xxvi. 121.

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26:192
وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَـٰلَمِينَ Wainnahu latanzeelu rabbi alAA a lameen a
NOW, BEHOLD, this [divine writ] has indeed been bestowed from on high by the Sustainer of all the worlds:80
  - Mohammad Asad

Thus the discourse returns to the theme enunciated at the beginning of this surah, namely, the phenomenon of divine revelation as exemplified in the Qur’an, and men’s reactions to it.

Surely this Qur'an is a revelation from the Rabb of the Worlds.
  - Muhammad Farooq-i-Azam Malik
This is certainly a revelation from the Lord of all worlds,
  - Mustafa Khattab
And lo! it is a revelation of the Lord of the Worlds,
  - Marmaduke Pickthall
Verily this is a Revelation from the Lord of the Worlds: 3223
  - Abdullah Yusuf Ali

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

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26:193
نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ Nazala bihi a l rroo h u alameen u
trustworthy divine inspiration has alighted with it from on high
  - Mohammad Asad
The trustworthy Spirit (Angel Gabriel) brought it down
  - Muhammad Farooq-i-Azam Malik
which the trustworthy spirit 'Gabriel' brought down
  - Mustafa Khattab
Which the True Spirit hath brought down
  - Marmaduke Pickthall
With it came down the Spirit of Faith and Truth 3224
  - Abdullah Yusuf Ali

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

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26:194
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ AAal a qalbika litakoona mina almun th ireen a
upon thy heart, [O Muhammad,]81 so that thou mayest be among those who preach
  - Mohammad Asad

According to almost all the classical commentators, the expression ar-ruh al-amin (lit., "the faithful [or "trustworthy"] spirit") is a designation of Gabriel, the Angel of Revelation, who, by virtue of his purely spiritual, functional nature, is incapable of sinning and cannot, therefore, be other than utterly faithful to the trust reposed in him by God (cf. 16:50 ). On the other hand, since the term ruh is often used in the Qur'an in the sense of "divine inspiration" (see surah {2}, note [71], and surah {16}, note [2]), it may have this latter meaning in the above context as well, especially in view of the statement that it had "alighted from on high upon the heart" of the Prophet.

upon your heart so that you may become one of those who are appointed by Allah to warn the people
  - Muhammad Farooq-i-Azam Malik
into your heart 'O Prophet'- so that you may be one of the warners-
  - Mustafa Khattab
Upon thy heart, that thou mayest be (one) of the warners,
  - Marmaduke Pickthall
To thy heart and mind that thou mayest admonish 3225
  - Abdullah Yusuf Ali

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

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26:195
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ Bilis a nin AAarabiyyin mubeen in
in the clear Arabic tongue.82
  - Mohammad Asad

See 14:4 - "never have We sent forth any apostle otherwise than [with a message] in his own people’s tongue" - and the corresponding note [3]. That the message of the Qur'an is, nevertheless, universal has been stressed in many of its verses (e.g., in 7:158 or 25:1 ). The other prophets mentioned in the Qur'an who "preached in the Arabic tongue" were Ishmael, Hud, Salih and Shu'ayb, all of them Arabians. In addition, if we bear in mind that Hebrew and Aramaic are but ancient Arabic dialects, all the Hebrew prophets may be included among "those who preached in the Arabic tongue".

in a plain Arabic language.
  - Muhammad Farooq-i-Azam Malik
in a clear Arabic tongue.
  - Mustafa Khattab
In plain Arabic speech.
  - Marmaduke Pickthall
In the perspicuous Arabic tongue.
  - Abdullah Yusuf Ali

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