Tafsir for verses: 26:141, 26:142, 26:143, 26:144, 26:145, 26:146, 26:147, 26:148, 26:149, 26:150, 26:151, 26:152
كَذَّبَتۡ ثَمُودُ ٱلۡمُرۡسَلِينَ ١٤١ ﴿141 إِذۡ قَالَ لَهُمۡ أَخُوهُمۡ صَٰلِحٌ أَلَا تَتَّقُونَ ١٤٢ ﴿142 إِنِّي لَكُمۡ رَسُولٌ أَمِينٞ ١٤٣ ﴿143 فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ ١٤٤ ﴿144 وَمَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ مِنۡ أَجۡرٍۖ إِنۡ أَجۡرِيَ إِلَّا عَلَىٰ رَبِّ ٱلۡعَٰلَمِينَ ١٤٥ ﴿145 أَتُتۡرَكُونَ فِي مَا هَٰهُنَآ ءَامِنِينَ ١٤٦ ﴿146 فِي جَنَّٰتٖ وَعُيُونٖ ١٤٧ ﴿147 وَزُرُوعٖ وَنَخۡلٖ طَلۡعُهَا هَضِيمٞ ١٤٨ ﴿148 وَتَنۡحِتُونَ مِنَ ٱلۡجِبَالِ بُيُوتٗا فَٰرِهِينَ ١٤٩ ﴿149 فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ ١٥٠ ﴿150 وَلَا تُطِيعُوٓاْ أَمۡرَ ٱلۡمُسۡرِفِينَ ١٥١ ﴿151 ٱلَّذِينَ يُفۡسِدُونَ فِي ٱلۡأَرۡضِ وَلَا يُصۡلِحُونَ ١٥٢ ﴿152
141The (people of) Thamūd rejected the messengers 142when their brother SāliH said to them, “Do you not fear Allah? 143I am an honest messenger for you. 144So, fear Allah and obey me. 145I do not claim from you any reward for it. My reward is with none but with the Lord of the worlds. 146Will you be left secure in whatever is here, 147in gardens and springs, 148and in farms and date-palms, the spathes of which are interwoven? 149You hew out houses from the hills with pride. 150So fear Allah and obey me, 151and do not obey the order of the transgressors 152who make mischief on the land and who do not set things right”.
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Commentary

Are you left alone? It may be a denial that they are left to remain forever in their bliss, without being removed from it. It may also be a reminder of the blessing of Allah allowing them to enjoy what they have in the gardens and other things, with safety and comfort in what is here in this place of bliss. Then it is explained by His saying, 'in gardens and springs.' This is also a general statement followed by details. If you say: Why did He mention 'and date palms' after saying 'in gardens,' while the garden includes date palms as the first thing, just as it includes camels among the livestock? They even mention the garden and do not mean anything but the date palms, just as they mention livestock and do not mean anything but camels. Zuhair said: '... watered by a garden.' [Refer to the explanation of this witness in the first part, page 105, if you wish, as corrected.] I say: There are two aspects: One is that He specifies the date palms by mentioning them separately after including them in the group of other trees, as a reminder of their distinction over others due to their virtue. The other is that He means by gardens: other types of trees, as the term is suitable for that, and then He adds the date palms. The 'tal' refers to what sprouts from the date palm, like the blade of a sword in the core of the spikes. The 'qina' is the name for what comes out of the trunk, as it is with its stalk and spikes. The 'hadeem' is the delicate, slender one, from their saying: 'a slender side.' The sprouting of female date palms is gentle, and the sprouting of the fakhkheel is rough, and likewise, the sprouting of the barni is gentler than the sprouting of the lown. [The phrase 'and likewise, the sprouting of the barni is gentler than the sprouting of the lown' refers to barni: a type of date. And lown: refers to dakhul, and dakhul: the inferior dates, as stated in the dictionaries.] So He reminded them of Allah's blessing in granting them the best and most beneficial date palms, for the females bear dates, and the barni is the best and tastiest date. It may also mean that their date palms have good qualities of soil and abundant water, and are free from defects, yielding a large harvest. When the harvest is plentiful, it is tender, and when it is scarce, it comes out hard. It is said that 'hadeem' refers to the tender ripe one, as if He said: 'and date palms whose fruit has become moist.' Al-Hasan read: 'and you cut.' It was also read: 'farheen' and 'fareheen.' 'Faraaha' means cleverness and energy. From it: 'a spirited horse,' borrowed to mean compliance with the command and adherence to the order of the one who is obeyed. Or the command is made obeyed in a figurative sense, referring to the one who commands. From it is their saying: 'You have an authority over me that is obeyed.' And His saying, 'And obey My command.' If you say: What is the benefit of His saying, 'and they do not reform'? I say: Its benefit is that their corruption is absolute corruption without any reform, just as the condition of some corrupt individuals is mixed with some reform.

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Al-ZamakhshariAbū al-Qāsim Maḥmūd ibn ʿUmar al-Zamakhsharī
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