26 - Ash Shuara (The poets)

5 Tafsir(s) related to verse 26.1


Tā sīn mīm: God knows best what He means by these [letters].

Ibn Al Kathir

The Qur'an and the Disbelievers turning away;

They could be compelled to believe if Allah so willed At the beginning of the explanation of Surat Al-Baqarah we discussed the letters which appear at the beginning of some Surahs. Allah's saying:

تِلْكَ ءايَاتُ الْكِتَـبِ الْمُبِينِ

(These are the Ayat of the Book Mubin.) means, these are the verses of the Clear Qur'an, i.e. the clear and unambiguous Book which distinguishes between truth and falsehood, misguidance and guidance.

لَعَلَّكَ بَـخِعٌ نَّفْسَكَ

(It may be that you are going Bakhi` yourself,) means, destroy yourself -- because of your keenness that they should be guided and your grief for them.

أَلاَّ يَكُونُواْ مُؤْمِنِينَ

(that they do not become believers.) Here Allah is consoling His Messenger for the lack of faith of those among the disbelievers who do not believe in him. This is like the Ayat:

فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ

(So destroy not yourself in sorrow for them) (35:8).

فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ أَسَفاً

(Perhaps, you would Bakhi` yourself, over their footsteps, because they believe not in this narration) (18:6). Mujahid, `Ikrimah, Qatadah, `Atiyyah, Ad-Dahhak, Al-Hasan and others said that:

لَعَلَّكَ بَـخِعٌ نَّفْسَكَ

(It may be that you are going Bakhi` yourself,) means, `kill yourself.' Then Allah says:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـقُهُمْ لَهَا خَـضِعِينَ

(If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.) meaning, `if We so willed, We could send down a sign that would force them to believe, but We will not do that because We do not want anyone to believe except by choice.' Allah says:

وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُواْ مُؤْمِنِينَ

(And had your Lord willed, those on earth would have believed, all of them together. So, will you then compel mankind, until they become believers.) (10:99)

وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً

(And if your Lord had so willed, He could surely, have made mankind one Ummah...) (11:118) But Allah's will has acted, His decree has come to pass, and His proof has been conveyed to mankind by mission of Messengers and the revelation of Books to them. Then Allah says:

وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَـنِ مُحْدَثٍ إِلاَّ كَانُواْ عَنْهُ مُعْرِضِينَ

(And never comes there unto them a Reminder as a recent revelation from the Most Gracious, but they turn away therefrom.) meaning, every time a Scripture comes from heaven to them, most of the people turn away from it. As Allah says:

وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

(And most of mankind will not believe even if you desire it eagerly.) (12:103)

يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ

(Alas for mankind! There never came a Messenger to them but they used to mock at him.) (36:30)

ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ

(Then We sent Our Messengers in succession. Every time there came to a nation their Messenger, they denied him...) (23:44). Allah says here:

فَقَدْ كَذَّبُواْ فَسَيَأْتِيهِمْ أَنبَـؤُا مَا كَانُواْ بِهِ يَسْتَهْزِءُونَ

(So, they have indeed denied, then the news of what they mocked at will come to them.) meaning, they denied the truth that came to them, so they will come to know the news of the consequences of this denial after a while.

وَسَيَعْلَمْ الَّذِينَ ظَلَمُواْ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ

(And those who do wrong will come to know by what overturning they will be overturned) (26:227). Then Allah tells those who dared to oppose His Messenger and disbelieve in His Book, that He is the Subduer, the Almighty, the All-Powerful, Who created the earth and caused every good kind of crop, fruit and animal to grow therein. Sufyan Ath-Thawri narrated from a man from Ash-Sha`bi that people are a product of the earth. So whoever enters Paradise is good and noble, and whoever enters Hell is base and vile.

إِنَّ فِى ذَلِكَ لآيَةً

(Verily, in this is an Ayah,) meaning an evidence of the power of the Creator of all things. He spread out the earth and raised the canopy of the heavens, yet despite that the majority of people do not believe, rather they deny Him, His Messengers, and His Books, and they go against His commands doing the things He had prohibited. His saying:

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ

(And verily your Lord, He is truly the All-Mighty,) means, the One Who has power over all things, to subdue and control them,


(the Most Merciful. ) means, towards His creation, for He does not hasten to punish the one who sins, but He gives him time to repent, and if he does not, then He seizes him with a mighty punishment. Abu Al-`Aliyah, Qatadah, Ar-Rabi` bin Anas and Ibn Ishaq said: "He is Almighty in His punishment of those who went against His commands and worshipped others besides Him.'' Sa`id bin Jubayr said: "He is Most Merciful towards those who repent to Him and turn to Him.''

Kashf Al-Asrar

ṬāÌ Sīn Mīm

ṬāÌ is an allusion to the purity [Ṭahāra] of His exaltedness, sīn an allusion to the brilliance [sināÌ] of His all-compellingness, and mīm an allusion to the splendor [majd] of His majesty. He is the Lord whose love is the repose of hearts, whose remembrance is the adornment of the eras, whose words are the banquet of the ears, whose seeing is the celebration of the eyes, whose assurance is the promise of caresses, whose face-to-face vision is the ease of the spirits, whose street is the home of the chevaliers, whose conversation is the goal of the recognizers, and from whose direc- tion blows the breeze of union. All is from Him, all is in Him and indeed, all is He. Say "God," then leave them [6:91].

Sayyid Abul Ala Maududi - Tafhim al-Qur'an

That is, the verses being presented in this Surah are of that Book, which presents and explains its subject-matter clearly and plainly so that every reader and listener may easily understand what it invites to, what it enjoins and what it forbids, and what it regards as true and what as false. To believe or not to believe is a different matter; but no one can have the excuse that he could not understand the teachings of the Book and its injunctions and prohibitions.

"Al-Kitab-ul-Mubin" also has the meaning that the Qur'an is, beyond any doubt, a Divine Book. Its language, its diction and themes, the facts presented by it and the background of its revelations, all testify to the fact that this is indeed the Book of the Master of all Creation. In this sense, its every sentence is a Sign and a miracle. As such, any person who has common sense has no need of any other Sign than the verses of this Book for believing in the Prophethood of Muhammad (upon whom be Allah's peace and blessings).

Thisbrief introductory sentence, which covers both these meanings, has a close connection with the subject-matter of this Surah. The disbelievers of Makkah demanded a miracle from the Holy Prophet so as to be convinced that the message he gave was really from Allah. In answer to that, it has been said that if some one really wanted a Sign for believing in the Prophet, he should study the verses of this Book. Then, the disbelievers accused the Holy Prophet of being a sorcerer. This charge has been refuted by saying that the Qur'an has nothing ambiguous or mysterious in it; but it plainly puts forward all its teachings which cannot be the creation of a poet or a sorcerer's imagination.

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

And from his narration on the authority of Ibn 'Abbas that he said about the interpretation of Allah's saying (Ta. Sin. Mim.): '(Ta. Sin. Mim.) He says: Ta stands for His might (tawluh) and power, Sin stands for His majesty (sana'uh), and Mim stands for His dominion (mulkuh); it is also said that (Ta. Sin. Mim.) is an oath by which Allah swore.