Tafsir of Surah Ash-Shu'ara' - Verse 146

A Reminder to Them of their Circumstances and the Blessings

They enjoyed Salih preached to them, warning them that the punishment of Allah could overtake them and reminding them of the blessings that Allah had bestowed upon them, by giving them ample provision and making them safe from all kinds of dangers, giving them gardens and flowing springs, and bringing forth for them crops and fruits.

وَنَخْلٍ طَلْعُهَا هَضِيمٌ

(and date palms with soft clusters.) Al-`Awfi narrated from Ibn `Abbas, "Ripe and rich." `Ali bin Abi Talhah narrated from Ibn `Abbas that this meant growing luxuriantly. Isma`il bin Abi Khalid narrated from `Amr bin Abi `Amr -- who met the Companions -- from Ibn `Abbas that this means, "When it becomes ripe and soft." This was narrated by Ibn Abi Hatim, then he said: "And something similar was narrated from Abu Salih."

وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتاً فَـرِهِينَ

(And you hew out in the mountains, houses with great skill.) Ibn `Abbas and others said, "With great skill." According to another report from him: "They were greedy and extravagant." This was the view of Mujahid and another group. There is no contradiction between the two views, because they built the houses which they carved in the mountains as a form of extravagant play, with no need for them as dwelling places. They were highly skilled in the arts of masonry and stone-carving, as is well known to anyone who has seen their structures. So, Salih said to them:

فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ

(So, have Taqwa of Allah, and obey me.) Pay attention to that which could benefit you in this world and the Hereafter; worshipping your Lord Who created you, who granted you provisions so that you could worship Him alone and glorify Him morning and evening.

وَلاَ تُطِيعُواْ أَمْرَ الْمُسْرِفِينَ - الَّذِينَ يُفْسِدُونَ فِى الاٌّرْضِ وَلاَ يُصْلِحُونَ

(And follow not the command of the extravagant, who make mischief in the land, and reform not.) meaning, their chiefs and leaders, who called them to Shirk, disbelief and opposition to the truth.

قَالُواْ إِنَّمَآ أَنتَ مِنَ الْمُسَحَّرِينَ - مَآ أَنتَ إِلاَّ بَشَرٌ مِّثْلُنَا فَأْتِ بِـَايَةٍ إِن كُنتَ مِنَ الصَّـدِقِينَ - قَالَ هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ - وَلاَ تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ - فَعَقَرُوهَا فَأَصْبَحُواْ نَـدِمِينَ - فَأَخَذَهُمُ الْعَذَابُ إِنَّ فِى ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ

Commentary

Explanation of some difficult words

أَتَبْنُونَ بِكُلِّ رِ‌يعٍ آيَةً تَعْبَثُونَ ﴿128﴾ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ ﴿129﴾

Do you erect on every height a sign having no sound purpose, [ 128] and take the objects of architecture as if you are going to live forever, (26:128-129)

Ibn Jarir (رح) has related from Mujahid (رح) that the passage between two hills is called Ri (ریع). But Sayyidna Ibn ` Abbas ؓ and majority have taken the meaning of Ri (ریع) as a high place, and its derivative is ri`-un-na bat' (ریع البنات), which means growing and climbing vegetation. Literal meaning of 'Ayah (آیۃ) is symbol or sign, but here it means a high palace. تَعْبَثُونَ is derived from ` abath (عَبَث), which is something of no value and benefit neither in reality nor by implication. So, the meaning of the verse is that they used to make very high palaces of no benefit and which they did not need. It was just to fulfill their ego and pride. masani' (مَصَانِع) is the plural of Masna` (مَصنَع). Sayyidna Qatadah has taken masani' (مَصَانِع) for the water tank, whereas Hadrat Mujahid (رح) take it to mean strong palace.

لَعَلَّكُمْ تَخْلُدُونَ (as if you are going to live forever) Imam al-Bukhari (رح) has commented in Sahih al-Bukhari that the word la'alla (لَعَلَّ ) in the verse, is used as a word of simile, and that Sayyidna Ibn ` Abbas ؓ has translated it as کانَكُمْ تَخْلُدُونَ that is ` as if you are..'. (Ruh al-Ma’ ani)

Construction of buildings without any need is contemptible

This verse indicates that the construction of houses and buildings without need is a condemnable act. The hadith quoted by Imam Tirmidhi (رح) on the authority of Sayyidna Anas ؓ conveys exactly the same message: النفقۃ کلھا فی سبیل اللہ إلّا البناء فلا خیر فیہ (All spendings are in Allah's way, except construction, which has no merit). It means that the building which is constructed in excess of requirement has no benefit or virtue. Another narration of Sayyidna Anas ؓ also confirms this: اِن کُلّ بناء وبال علی صاحبہ إلّا – مَالا ، إلّا مالا، یعنی اِلَّا مالا بدّ منہ - ` Every building is a tribulation for the builder, except that which is necessary, because it is not a nuisance'. It is commented in Ruh al-Ma’ ani that without genuine requirement construction of tall buildings is contemptible and condemned under the Sharl'ah of the Holy Prophet ﷺ .

After the ‘Ad, the other community which gained ascendance was the Thamud ( 7:74 ). This community inhabited the area between Khaybar and Tabuk known as Al-Hijr. This community too was blessed with great prosperity and enjoyed dominance over others. But, the members of this community likewise devoted their full attention to the attainment of material prosperity. The art of constructing large houses by carving them out of the hills was perhaps started by this community and an improved form of this is found in the Ajanta and Ellora caves in India. Unfortunately, all those who obtain worldly benefits harbour the misunderstanding that they are entitled to them and may use them as they like. But this is the greatest mistake. The fact is that these worldly things are there only for as long as the period of trial lasts. After that, everything will be snatched from them so that nothing remains. One who exceeds the limit is one who, when he acquires wealth, develops the mentality of conceit instead of gratitude to God. When power falls to his lot, he indulges in vanity instead of being modest. If he is given high office, he uses it to glorify his name and not to serve others. Such misuse of available opportunities creates disturbance in society. The leaders of the Thamud community indulged in such type of excesses and the commoners followed them. Their prophet warned (the common people) that those they considered great were themselves misguided, and asked how they could then guide others.