وَقَالَ الَّذِينَْ 893 الشعراء
وَمَا أَضَلَّنَا إِلَّا الْمُجْرِمُونَ ﴿۹۹﴾ فَمَا لَنَا مِنْ شَافِعِينَ ﴿۱۰۰﴾ وَلَا صَدِيقٍ حَمِيمٍ ﴿۱۰۱﴾ فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ ﴿۱۰۲﴾ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿۱۰۳﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿۱۰۴﴾ كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ ﴿۱۰۵﴾ إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ ﴿۱۰۶﴾ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿۱۰۷﴾ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿۱۰۸﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ ﴿۱۰۹﴾
﴾99﴿ Wa maaa adallanaaa illal mujrimoon
﴾100﴿ Famaa lanaa min shaa fi'een
﴾101﴿ Wa laa sadeeqin hameem
﴾102﴿ Falaw anna lanaa karratan fanakoona minal mu'mineen
﴾103﴿ Inna fee zaalika la Aayatanw wa maa kaana aksaruhum mu'mineen
﴾104﴿ Wa inna Rabbaka la Huwal 'Azeezur Raheem
﴾105﴿ Kazzabat qawmu Noohinil Mursaleen
﴾106﴿ Iz qaala lahum akhoohum Noohun alaa tattaqoon
﴾107﴿ Innee lakum Rasoolun ameen
﴾108﴿ Fattaqullaaha wa atee'oon
﴾109﴿ Wa maaa as'alukum 'alaihi min ajrin in ajriya illaa 'alaa Rabbil 'aalameen
﴾99﴿ And they did not lead us astray except the criminals
﴾100﴿ So we have no intercessors
﴾101﴿ And no devoted, compassionate friend
﴾102﴿ So if we were to have a return to the world, we would be among the believers
﴾103﴿ Indeed, in this there is surely a lesson, but most of them are not believers
﴾104﴿ And indeed, your Lord is truly the All-Mighty, the Most Merciful
﴾105﴿ The people of Noah denied the messengers
﴾106﴿ When their brother Noah said to them, 'Will you not save yourselves from the punishment
﴾107﴿ Indeed, I am a trustworthy messenger to you
﴾108﴿ So fear Allah, the Most High, and obey me
﴾109﴿ "And I do not ask you for any reward for this; my reward is only with the Lord of the worlds
[100,101,102] In these three verses, three different ways of seeking salvation are mentioned, yet none of them can benefit them: intercession, a sincere friend, and returning to the world.
[103,104] “And most of them were not...” (وَمَا كَانَ أَكْثَرُهُمْ) — this refers to both the earlier and later generations, meaning that during the time of Ibrahim (peace be upon him) and in this present time, most people do not have faith.
[105] From this verse begins the third incident (story) in Surah, and it starts with the word (كَذَّبَتْ) — it begins with “denied” because the main purpose of this Surah is to describe the condition of the deniers, and denial is the cause of punishment. The verb is brought in the feminine form to belittle and humiliate them.
(الْمُرْسَلِينَ) — “the messengers” is mentioned in plural to indicate that the mission of all messengers was one and the same, which is Tawhid (Oneness of Allah). Thus, denying one messenger is like denying all of them. This also hints that rejecting Tawhid is a grave sin, and the one who rejects Tawhid is considered a disbeliever according to all prophets.
[106] (أَخُوهُمْ) — in this Surah, it means a sincere advisor and well-wisher, even if he was from a different people. The five repeated statements mentioned for each messenger point to the fact that the religion of all the prophets was the same in these five core messages.
The first statement: (أَلَا تَتَّقُونَ) — “Will you not fear (Allah)?” refers to salvation from disbelief and polytheism.
[107] In this second statement, (لَكُمْ) — “to you” — is brought forward to emphasize that the messenger is sent for the benefit of his people. In (رَسُولٌ) — “a messenger” — is a hint that “I do not make up words from myself.” In (أَمِينٌ) — “trustworthy” — is an indication that “I do not fall short in delivering the message of Allah the Exalted.”
[108] In this third and fourth statement, the intended meaning of taqwa is Tawhid (Oneness of Allah), and the intended meaning of obedience is following the Sunnah of the Messenger. It becomes clear that the purpose of all prophetic invitations was Tawhid and adherence to the Sunnah.
[109] In this fifth statement, the intended meaning is sincerity. Preaching the religion was a personal obligation (fard 'ayn) upon the prophets (peace be upon them), and for this reason, it was forbidden for them to take any compensation for it — just as when worship becomes a personal obligation on someone, taking payment for performing that worship is forbidden for him.