367 Page Notes

26 Surah Ash-Shuara

Page 367 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 367 - Related Hadiths and Sunnah

Page 367 of the Quran corresponds to the beginning of Surah As-Shu'ara (The Poets, 26:1–19). These verses focus on two distinct themes:

1. Verses 1–9: Allah comforting Prophet Muhammad (ﷺ) over his deep grief and distress regarding the Quraysh's rejection of Islam.

2. Verses 10–19: The beginning of the historical narrative of Prophet Musa (Moses), specifically his call to prophethood, his fear of being killed by Pharaoh's people due to a past incident, and Allah's command to approach Pharaoh alongside his brother Harun (Aaron).

The specific Hadiths and Sunnah related to the context (Asbab al-Nuzul), themes, and textual details of these verses include the following references.

1. Hadiths Related to Verses 1–9: Comforting the Prophet (ﷺ)

In these opening verses, Allah addresses the Prophet’s intense sorrow over his people's disbelief:

"Perhaps, [O Muhammad], you are going to kill yourself with grief that they will not be believers." (Quran, 26:3)

The Prophet’s Deep Sorrow Over His People

The Sunnah heavily documents the psychological and emotional burden the Prophet (ﷺ) felt when trying to guide his community. A foundational Hadith in Sahih al-Bukhari highlights this exact dynamic—the Prophet's relentless desire to save his people and his immense grief when they refused:

• The Hadith: The Messenger of Allah (ﷺ) said, "My similitude and the similitude of the people is that of a man who lighted a fire, and when it lighted up what was around it, moths and these insects which fall into fire began to fall into it. He tried to prevent them, but they overpowered him and rushed into that. Now I am grabbing your waistbands to hold you back from the fire, but you are rushing into it."

• Citation: Sahih al-Bukhari, Book 81, Hadith 23; Sahih Muslim, Book 43, Hadith 22.

2. Hadiths Related to Verses 10–19: Musa's Mission and the Incident of the Slain Egyptian

In verses 10 through 14, Allah commands Musa to go to Pharaoh. Musa expresses his fears to Allah:

"And they have a charge of crime against me, and I fear they will kill me." (Quran, 26:14)

This "charge of crime" refers to the incident where Musa accidentally killed an Egyptian man while defending an Israelite, an event detailed in Surah Al-Qasas (28:15).

The Physical Description of Musa

Prophet Muhammad (ﷺ) described meeting Musa during the Night Journey (Al-Isra' wal-Mi'raj). The physical description given in the Sunnah mirrors the powerful, imposing, and serious nature of Musa as described in the Quranic narrative.

• The Hadith: The Prophet (ﷺ) said, "I saw Musa, Jesus and Abraham. Musa was of brown complexion, straight-haired, and tall as if he were from the people of Az-Zutt..."

• Citation: Sahih al-Bukhari, Book 60, Hadith 16.

The Status of Musa and His Escape from Egypt

The Sunnah explicitly honors the status of Musa and details his interactions with Pharaoh's tyranny. When the Prophet (ﷺ) migrated to Medina, he found the Jews fasting on the day of Ashura. When asked why, they stated it was the day Allah saved Musa and the Children of Israel from Pharaoh.

• The Hadith: Ibn Abbas narrated, "The Prophet (ﷺ) came to Medina and saw the Jews fasting on the day of Ashura. He asked, 'What is this?' They said, 'This is a good day, this is the day when Allah saved the Children of Israel from their enemy and Musa fasted on this day.' The Prophet (ﷺ) said, 'We have more claim over Musa than you.' So he fasted on that day and commanded Muslims to fast on it."

• Citation: Sahih al-Bukhari, Book 30, Hadith 92; Sahih Muslim, Book 13, Hadith 154.

3. Related Contextual Sunnah: The Warning to the Closest Kinsmen

While page 367 details the beginning of Surah As-Shu'ara, classical commentators of Tafsir (such as Ibn Kathir) note that the themes of warning local tribal groups introduced in these early verses culminate later in the same Surah with verse 214: "And warn, [O Muhammad], your closest kindred."

The response of the Prophet (ﷺ) to this overarching command in Surah As-Shu'ara is highly preserved in the Sunnah and directly showcases how he implemented the instructions to handle the Quraysh's stubbornness (the very stubbornness mentioned in verses 1–9).

• The Hadith: Ibn Abbas reported: When the verse "And warn your closest kindred" was revealed, the Prophet (ﷺ) ascended Mount Safa and started calling, "O Bani Fihr! O Bani Adi!" (calling the sub-clans of Quraysh) until they assembled. He said, "If I were to tell you that there is an army in the valley intending to attack you, would you believe me?" They said, "Yes, we have not found you telling anything but the truth." He then said, "I am a warner to you in the face of a severe punishment." Abu Lahab responded, "May you perish this day! Is it for this that you gathered us?"

• Citation: Sahih al-Bukhari, Book 60, Hadith 495; Sahih Muslim, Book 1, Hadith 406.

Summary of References

• Grief over Disbelievers (Reflecting 26:3-6): Sahih al-Bukhari (81:23) / Sahih Muslim (43:22)

• Musa's Character & Appearance (Reflecting 26:10-14): Sahih al-Bukhari (60:16)

• Historical Context of Musa vs. Pharaoh (Reflecting 26:10-19): Sahih al-Bukhari (30:92) / Sahih Muslim (13:154)

• Prophetic Execution of Surah As-Shu'ara's Core Directives: Sahih al-Bukhari (60:495) / Sahih Muslim (1:406)

Surah Ash-Shu'ara (The Poets), verses 1 through 19, marks the beginning of this Makkan Surah. These verses focus on consoling the Prophet Muhammad ﷺ amidst the persistent rejection of the Quraysh, affirming the divine nature of the Quran, and setting the stage for the stories of previous prophets.

Overview of Verses 1–19

• Verses 1–3: The Surah begins with the Muqatta'at (disjointed letters) "Ta-Sin-Mim." It immediately consoles the Prophet, who was deeply grieved by the disbelief of his people, suggesting that his intense concern for their salvation should not lead him to despair.

• Verses 4–6: Allah states that if He had willed, He could have sent down a sign from heaven that would have forced the people to bow their necks in submission. However, He desires that belief be a matter of choice and trial, not compulsion.

• Verses 7–9: The passage points to the natural world—the earth and all kinds of "noble species" (plants)—as evidence of the Creator's power. It concludes with the refrain: "And indeed, your Lord—He is the Exalted in Might, the Most Merciful."

• Verses 10–19: The narrative shifts to the mission of Prophet Musa (Moses) being sent to Pharaoh, his initial hesitation due to the fear of being labeled an impostor, and Allah's command to go with his brother Harun (Aaron).

Scholarly Commentary

Classical scholars, such as Ibn Kathir, highlight key themes in these opening verses:

• Consolation for the Prophet: Commentators explain that the Prophet's distress (baakhi') was out of extreme compassion for his people. Allah tells him that the responsibility of a messenger is to convey the truth clearly; he is not a "guardian" or "trustee" responsible for forcing their belief.

• The Nature of Evidence: Scholars note that the "signs" the disbelievers demanded were often meant to be overwhelming proofs that would leave no room for doubt. Allah explains that He withholds such "compelling" signs because their purpose in this life is to test human sincerity. If belief were forced, the trial of faith would be negated.

• The Refrain: The repeated mention of "The Exalted in Might, the Most Merciful" serves as a thematic anchor. It underscores that while Allah is powerful enough to destroy the stubborn (the "Mighty"), He is also the source of grace and patience for those who seek the truth (the "Most Merciful").