Surah 26 · Meccan · 227 Verses
الشعراء
SURAH ASH-SHU'ARA
The Poets
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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ
These are the verses of the clear Book.
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لَعَلَّكَ بَٰخِعٌۭ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ
Perhaps, [O Muḥammad], you would kill yourself with grief that they will not be believers.
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إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةًۭ فَظَلَّتْ أَعْنَٰقُهُمْ لَهَا خَٰضِعِينَ
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وَمَا يَأْتِيهِم مِّن ذِكْرٍۢ مِّنَ ٱلرَّحْمَٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ
And no mention [i.e., revelation] comes to them anew from the Most Merciful except that they turn away from it.
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فَقَدْ كَذَّبُوا۟ فَسَيَأْتِيهِمْ أَنۢبَٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
For they have already denied, but there will come to them the news of that which they used to ridicule.
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أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۢ كَرِيمٍ
Did they not look at the earth - how much We have produced therein from every noble kind?
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إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
Indeed in that is a sign, but most of them were not to be believers.
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وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
And indeed, your Lord - He is the Exalted in Might, the Merciful.
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وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّٰلِمِينَ
And [mention] when your Lord called Moses, [saying], "Go to the wrongdoing people -
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قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ
The people of Pharaoh. Will they not fear Allāh?"
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قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ
He said, "My Lord, indeed I fear that they will deny me
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وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ
And that my breast will tighten and my tongue will not be fluent, so send for Aaron.
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وَلَهُمْ عَلَىَّ ذَنۢبٌۭ فَأَخَافُ أَن يَقْتُلُونِ
And they have upon me a [claim due to] sin, so I fear that they will kill me."
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قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ
[Allāh] said, "No. Go both of you with Our signs; indeed, We are with you, listening.
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فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَٰلَمِينَ
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أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ
[Commanded to say], "Send with us the Children of Israel."'"
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قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًۭا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ
[Pharaoh] said, "Did we not raise you among us as a child, and you remained among us for years of your life?
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وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَٰفِرِينَ
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قَالَ فَعَلْتُهَآ إِذًۭا وَأَنَا۠ مِنَ ٱلضَّآلِّينَ
[Moses] said, "I did it, then, while I was of those astray [i.e., ignorant].
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فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًۭا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ
So I fled from you when I feared you. Then my Lord granted me judgement [i.e., wisdom and prophethood] and appointed me [as one] of the messengers.
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وَتِلْكَ نِعْمَةٌۭ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ
And is this a favor of which you remind me - that you have enslaved the Children of Israel?"
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قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَٰلَمِينَ
Said Pharaoh, "And what is the Lord of the worlds?"
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قَالَ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ
[Moses] said, "The Lord of the heavens and earth and that between them, if you should be convinced."
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قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ
[Pharaoh] said to those around him, "Do you not hear?"
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قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ
[Moses] said, "Your Lord and the Lord of your first forefathers."
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قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌۭ
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قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ
[Moses] said, "Lord of the east and the west and that between them, if you were to reason."
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قَالَ لَئِنِ ٱتَّخَذْتَ إِلَٰهًا غَيْرِى لَأَجْعَلَنَّكَ مِنَ ٱلْمَسْجُونِينَ
[Pharaoh] said, "If you take a god other than me, I will surely place you among those imprisoned."
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قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍۢ مُّبِينٍۢ
[Moses] said, "Even if I brought you something [i.e., proof] manifest?"
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قَالَ فَأْتِ بِهِۦٓ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
[Pharaoh] said, "Then bring it, if you should be of the truthful."
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فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌۭ مُّبِينٌۭ
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وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
And he drew out his hand; thereupon it was white for the observers.
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قَالَ لِلْمَلَإِ حَوْلَهُۥٓ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌۭ
[Pharaoh] said to the eminent ones around him, "Indeed, this is a learned magician.
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يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِۦ فَمَاذَا تَأْمُرُونَ
He wants to drive you out of your land by his magic, so what do you advise?"
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قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَٱبْعَثْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
They said, "Postpone [the matter of] him and his brother and send among the cities gatherers
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يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍۢ
Who will bring you every learned, skilled magician."
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فَجُمِعَ ٱلسَّحَرَةُ لِمِيقَٰتِ يَوْمٍۢ مَّعْلُومٍۢ
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وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ
And it was said to the people, "Will you congregate
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لَعَلَّنَا نَتَّبِعُ ٱلسَّحَرَةَ إِن كَانُوا۟ هُمُ ٱلْغَٰلِبِينَ
That we might follow the magicians if they are the predominant?"
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فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالُوا۟ لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَٰلِبِينَ
And when the magicians arrived, they said to Pharaoh, "Is there indeed for us a reward if we are the predominant?"
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قَالَ نَعَمْ وَإِنَّكُمْ إِذًۭا لَّمِنَ ٱلْمُقَرَّبِينَ
He said, "Yes, and indeed, you will then be of those near [to me]."
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قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ
Moses said to them, "Throw whatever you will throw."
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فَأَلْقَوْا۟ حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا۟ بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ ٱلْغَٰلِبُونَ
So they threw their ropes and their staffs and said, "By the might of Pharaoh, indeed it is we who are predominant."
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فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ
Then Moses threw his staff, and at once it devoured what they falsified.
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فَأُلْقِىَ ٱلسَّحَرَةُ سَٰجِدِينَ
So the magicians fell down in prostration [to Allāh].
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قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَٰلَمِينَ
They said, "We have believed in the Lord of the worlds,
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رَبِّ مُوسَىٰ وَهَٰرُونَ
The Lord of Moses and Aaron."
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قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍۢ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
[Pharaoh] said, "You believed him [i.e., Moses] before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all."
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قَالُوا۟ لَا ضَيْرَ ۖ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ
They said, "No harm. Indeed, to our Lord we will return.
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About This Surah
Surah Ash-Shu'ara repeatedly stages the encounter between messengers and communities that reject warning. Moses confronts Pharaoh, Abraham rejects inherited idols, Noah faces elite dismissal, and Hud, Salih, Lot, and Shu'ayb address tyranny, excess, sexual wrongdoing, and commercial fraud. The refrain about signs, rejection, might, and mercy prevents both complacency and despair. The closing distinguishes responsible revelation from manipulative speech.
Ash-Shu'ara opens with the Messenger’s grief that people may not believe. He is not told to force faith; signs remain God’s domain. Moses’ extended account begins with fear and a request for Aaron’s support, then confronts Pharaoh’s claim of ownership and power. The public contest ends when the magicians recognize the truth and withstand violent threats.
Abraham questions inherited worship, describes dependence on the Lord of the worlds, and prays for wisdom, a truthful reputation, and forgiveness. Noah’s people reject him through class contempt toward vulnerable followers. Hud challenges the people of Ad for monumental display, domination, and imagined permanence. Salih warns Thamud not to destroy the she-camel sign. Lot confronts grave communal wrongdoing, and Shu'ayb condemns fraudulent measure, property violation, and corruption.
The repeated pattern—messenger, demand for God-consciousness, denial of personal payment, rejection, sign or warning, consequence, and the declaration of divine might and mercy—creates coherence across the stories. It should not be flattened into collective condemnation of modern ethnic, sexual, national, or occupational groups.
Lot’s account concerns the Quranic portrayal of a community, prophetic warning, and divine judgment. It does not authorize harassment, assault, dehumanization, or private punishment of LGBTQ people or anyone else. Shu'ayb’s narrative makes economic fraud a major spiritual violation and should inform business ethics without becoming a personalized legal verdict.
The conclusion distinguishes revelation from the speech followed by devils and then qualifies criticism of poets: those who believe, act righteously, remember God, and defend themselves after injustice are excepted. The surah therefore criticizes manipulative, ungrounded speech rather than banning art, poetry, imagination, or political expression as such.
Core Themes
- Prophetic grief without coerced belief
- Moses confronting political and magical spectacle
- Repeated prophetic warning across communities
- Class pride, tyranny, and imagined permanence
- Sexual and economic wrongdoing with safety limits
- Responsible speech distinguished from manipulation
Structure
Verses 1–68: Moses, Pharaoh, and the public contest — 1-68
Prophetic grief leads into Moses’ commissioning, Pharaoh’s accusations, the public contest, the magicians’ faith, the exodus, and the drowning of oppressive power.
Verses 69–104: Abraham and inherited worship — 69-104
Abraham questions what his people worship, describes the Lord’s gifts and guidance, prays for wisdom and forgiveness, and presents scenes of final regret.
Verses 105–159: Noah, Hud, and Salih — 105-159
Three messenger cycles expose class contempt, monumental arrogance, coercive strength, luxury, destruction of a sign, and rejection of warnings by secure communities.
Verses 160–191: Lot and Shuayb — 160-191
Lot’s warning and Shuayb’s condemnation of fraudulent measure, property violation, and corruption place sexual and economic ethics within prophetic accountability.
Verses 192–227: revelation, truthful transmission, and poets — 192-227
The trustworthy Spirit brings clear Arabic revelation; devils do not carry it. The closing critique of wandering speech explicitly exempts believing, righteous, remembering, justice-seeking poets.
Reading Guide
Use the repeated pattern as the organizing key
Mark each messenger’s call, refusal of payment, community objection, warning, consequence, and the refrain of might and mercy. This reveals continuity without erasing each story’s distinct wrongdoing.
Do not transfer divine judgment to private actors
Historical punishment narratives describe God’s judgment after prophetic warning. They do not authorize modern individuals to identify targets, impose punishment, or threaten communities.
Apply explicit protection around Lot’s account
Explain the Quranic claim without turning it into harassment, assault, public outing, dehumanization, or private punishment of LGBTQ people or any contemporary person.
Read the poets passage through its exception
The closing does not condemn all poetry or art. Belief, righteous action, remembrance, and defense after injustice are expressly distinguished from manipulative, ungrounded speech.
Key Passages
Moses commissioned before Pharaoh — 10-33
Moses names fear, past danger, and concern about clear speech, and Aaron joins the mission. The signs confront political power without presenting fear as disqualification or courage as absence of vulnerability. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.
The magicians recognize the truth — 41-51
The experts enter seeking reward from Pharaoh, recognize what defeats their craft, and believe despite threats. Their transformation exposes both manufactured spectacle and the coercive economy surrounding it. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.
Abraham questions inherited worship — 69-89
Abraham asks whether inherited objects hear, benefit, or harm, then describes divine creation, guidance, provision, healing, death, resurrection, and forgiveness. Dependence replaces ancestry as the criterion of worship. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.
Ad, Thamud, and imagined permanence — 128-152
Monuments, tyrannical force, gardens, springs, crops, carved homes, and material skill do not secure a community against corruption. The passages criticize arrogance rather than architecture or prosperity in themselves. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.
Measure, property, and corruption — 181-191
Shuayb commands full measure, correct scales, respect for people’s property, and refusal to spread corruption. Economic integrity appears as a central prophetic demand, not a secondary business preference. Read the cited verses as a unit; their immediate argument does not become a stand-alone ruling, diagnosis, prediction, or guaranteed result.
Recitation Note
No exclusive time, fixed repetition count, or guaranteed worldly outcome is asserted here for reciting Surah Ash-Shu'ara. It may be read as Quran for worship, reflection, and study. Any separate claim about protection, healing, provision, marriage, pregnancy, or a prescribed number requires its own verified evidence and carefully limited wording.
Interpretation Limits
- Punishment narratives do not authorize private violence, vigilantism, terrorism, or collective blame.
- Lot’s account must not be used to harass, assault, expose, or dehumanize LGBTQ people or anyone else.
- Shuayb’s economic warnings do not replace qualified legal or financial advice for a specific dispute.
- The poets passage does not ban art, literature, imagination, or political criticism as such.