Surah Ash Shu'ara Notes (192-209)

Source: Ibn Kathir

The Qur'an was revealed by Allah

 (192) And truly, this (the Quran) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists),

(And truly, this) refers to the Qur'an, which at the beginning of the Surah was described as

(and never comes there unto them a Reminder as a recent revelation from the Most Gracious...) (26:5).

(is a revelation from the Lord of Al-`Alamin.) means, Allah has sent it down to you and revealed it to you.

(193) Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down;

(Which the trustworthy Ruh has brought down.) This refers to Jibril, peace be upon him. This was the view of more than one of the Salaf: Ibn `Abbas, Muhammad bin Ka`b, Qatadah, `Atiyyah Al-`Awfi, As-Suddi, Ad-Dahhak, Az-Zuhri and Ibn Jurayj. This is an issue concerning which there is no dispute. Az-Zuhri said, "This is like the Ayah:

(Say: "Whoever is an enemy to Jibril -- for indeed he has brought it down to your heart by Allah's permission, confirming what came before it...'') (2:97).

(194) Upon your heart (O Muhammad SAW) that you may be (one) of the warners,

(Upon your heart) `O Muhammad, free from any contamination, with nothing added or taken away.'

(that you may be of the warners,) means, `so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.'

(195) In the plain Arabic language.

(Upon your heart) `O Muhammad, free from any contamination, with nothing added or taken away.'

(that you may be of the warners,) means, `so that you may warn people with it of the punishment of Allah for those who go against it and disbelieve in it, and so that you may give glad tidings with it to the believers who follow it.'

The Qur'an was mentioned in the Previous Scriptures

(196) And verily, it (the Quran, and its revelation to Prophet Muhammad SAW) is (announced) in the Scriptures [i.e. the Taurat (Torah) and the Injeel (Gospel)] of former people.

Allah says: this Qur'an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently. Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad.

(197) Is it not a sign to them that the learned scholars (like 'Abdullah bin Salam who embraced Islam) of the Children of Israel knew it (as true)?

(Is it not a sign to them that the learned scholars of the Children of Israel knew it) meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur'an mentioned in the Scriptures which they study The meaning is: the fair-minded among them admitted that the attributes of Muhammad and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as `Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet .

The Intense Disbelief of Quraysh

(198) And if We had revealed it (this Quran) unto any of the non-Arabs,

Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur'an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him. Allah says:

(And if We had revealed it unto any of the non-Arabs, And he had recited it unto them, they would not have believed in it.) And Allah says:

(And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say: "Our eyes have been dazzled...'') (15:14-15)

(199) And he had recited it unto them, they would not have believed in it.

The Deniers will never believe until They see the Torment

(200) Thus have We caused it (the denial of the Quran) to enter the hearts of the Mujrimun (criminals, polytheists, sinners, etc.).

(201) They will not believe in it until they see the painful torment;

(They will not believe in it), i.e., the truth,

(until they see the painful torment.) means, when their excuses will be of no avail, and the curse will be upon them, and theirs will be an evil abode.

(202) It shall come to them of a sudden, while they perceive it not;

(It shall come to them of a sudden,) means, the punishment of Allah will come upon them suddenly,

(203) Then they will say: "Can we be respited?"

(while they perceive it not. Then they will say: "Can we be respited'') means, when they see the punishment, then they will wish they had a little more time so that they can obey Allah -- or so they claim. 

(204) Would they then wish for Our Torment to be hastened on?

(Would they then wish for Our torment to be hastened on) This is a denunciation and a threat, because they used to say to the Messenger, by way of denial, thinking it unlikely ever to happen:

(Bring Allah's torment upon us) (29:29).

This is as Allah said:

(And they ask you to hasten on the torment...) (29:53-55).

(205) Tell Me, if We do let them enjoy for years,

(206) And afterwards comes to them that (punishment) which they had been promised!

(207) All that with which they used to enjoy shall not avail them.

(Think, if We do let them enjoy for years, and afterwards comes to them that which they had been promised, all that with which they used to enjoy shall not avail them.) meaning, `even if We delay the matter and give them respite for a short while or for a long time, then the punishment of Allah comes upon them, what good will their life of luxury do them then'

(208) And never did We destroy a township, but it had its warners

(209) By way of reminder, and We have never been unjust.

(And never did We destroy a township but it had its warners by way of reminder, and We have never been unjust.) This is like the Ayat:

(And We never punish until We have sent a Messenger) (17:15).