Surah Ash-Shu’ara Ayat 196 in Arabic Text
Here you can read various translations of verse 196
And indeed, it is [mentioned] in the scriptures of former peoples.
Without doubt it is (announced) in the mystic Books of former peoples.
(a revelation embodied) in the scriptures of the ancients.
And verily, it (the Quran, and its revelation to Prophet Muhammad SAW) is (announced) in the Scriptures [i.e. the Taurat (Torah) and the Injeel (Gospel)] of former people.
And lo! it is in the Scriptures of the men of old.
And surely it is indeed in the Scriptures (Literally: Zubur, i.e. the Psalms) of the earliest (people).
This was foretold in the scriptures of earlier religions.
اگلے نبیوں کی کتابوں میں بھی اس قرآن کا تذکره ہے
Quran 26 Verse 196 Explanation
For those looking for commentary to help with the understanding of Surah Ash-Shu’ara ayat 196, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(26:196) (a revelation embodied) in the scriptures of the ancients.
122. That is, this very admonition and divine message and teachings are contained in the former Scriptures also. The same message of submission to One God, the same belief in the Hereafter and the same invitation to follow the Prophets has been given in all those Books. All the Books sent down by God condemn shirk and the materialistic philosophy of life and invite people to accept the true and sound philosophy of life, which is based on the concept of man’s accountability before God, and demands that man should give up his independence in deference to divine commands brought and preached by the Prophets. None of these things is new, which the Quran may be presenting for the first time, and none can blame the Prophet (peace be upon him) of saying something which had never been said before by the former Prophets.
Among other arguments this verse also is quoted in support of Imam Abu Hanifah’s early opinion that if a person recites the translation of the Quran in the prayer, his prayer will be in order and valid, whether he is able to recite the Quran in Arabic or not. According to Allama Abu Bakr al-Jassas, the basis of this argument is: Allah says that the Quran was contained in the former Scriptures also; obviously this could not be in Arabic words, As such, if translated and presented in another language, it will still be the Quran. (Ahkam-ul-Quran, Vol. III, p. 429). But the weakness of this argument is obvious. The Quran, or any other divine Book, was never revealed in a manner that Allah inspired to the Prophet with its meaning and then he presented it before the people in his own words. The fact is that every Book, in whatever language it came, was revealed in divine words and meanings together. As such, the teachings of the Quran were contained in the former Scriptures in divine words and not in human, and none of their translations could be considered as the divine Book or its representation. As regards the Quran, it has been stated over and over again that it was literally revealed in the Arabic language: We have sent it down as Quran in Arabic. (Surah Yusuf, Ayat 2). We have sent this command in Arabic to you. (Surah Ar-Raad, Ayat 37). An Arabic Quran without any crookedness. (Surah Az-Zumar, Ayat 28). Then just before this verse, it has been said that the trustworthy Spirit has brought it down in Arabic. Now how can it be said that the translation of the Quran made into another language will also be the Quran and its words will represent the words of Allah? It appears that later the Imam himself felt this weakness in the argument and, according to authentic traditions, gave up his earlier opinion, and adopted the opinion of Imams Abu Yusuf and Muhammad, who held that a person who could not recite Arabic words, could recite the translation of the Quran in his prayer till he was able to pronounce Arabic words. However, the prayer of a person, who was able to recite the Quran in Arabic, would not be valid if he recited its translation. The fact is that the two Imams had proposed this concession only for those non Arab converts who were not able to offer their prayer in Arabic immediately after embracing Islam. In this the basis of their argument was not that the translation of the Quran was the Quran itself, but that just as a person unable to perform Ruku and Sajdah was allowed to offer his prayer by making signs, so a person unable to pronounce Arabic words could recite the translation. Then just as the prayer of a person who offered it by making signs could not be valid as soon as the cause of inability was removed, so the prayer of a person who recited the translation would not be valid as soon as he became able to pronounce Arabic words. (For a detailed discussion, see Al-Mabsut by Sarkhasi,Vol. I, p. 37; Fath ul- Qadir and Sharh Inaya alal-Hedaya, Vol. I. pp. 190-201).
196. And verily, it is in the Zubur of the former people. 197. Is it not a sign to them that the learned scholars of the Children of Israel knew it 198. And if We had revealed it unto any of the non-Arabs, 199. And he had recited it unto them, they would not have believed in it.
Allah says: this Qur’an was mentioned and referred to in the previous Scriptures that were left behind by their Prophets who foretold it in ancient times and more recently. Allah took a covenant from them that they would follow it, and the last of them stood and addressed his people with the good news of Ahmad:
(And (remember) when `Isa, son of Maryam, said: “O Children of Israel! I am the Messenger of Allah unto you, confirming the Tawrah before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.) (61:6) Zubur here refers to Books; Zubur is the plural of Az-Zabur, which is also the name used to refer to the Book given to Dawud. Allah says:
(And everything they have done is noted in the Az-Zubur.) (54:52), meaning, it is recorded against them in the books of the angels. Then Allah says:
(Is it not a sign to them that the learned scholars of the Children of Israel knew it) meaning, is it not sufficient witness to the truth for them that the scholars of the Children of Israel found this Qur’an mentioned in the Scriptures which they study The meaning is: the fair-minded among them admitted that the attributes of Muhammad and his mission and his Ummah were mentioned in their Books, as was stated by those among them who believed, such as `Abdullah bin Salam, Salman Al-Farisi and others who met the Prophet . Allah said:
(Those who follow the Messenger, the Prophet who can neither read nor write …) (7:157)
Then Allah tells us how intense the disbelief of Quraysh was, and how stubbornly they resisted the Qur’an. If this Book with all its eloquence had been revealed to a non-Arab who did not know one word of Arabic, they still would not have believed in him. Allah says:
(And if We had revealed it unto any of the non-Arabs, And he had recited it unto them, they would not have believed in it.) And Allah says:
(And even if We opened to them a gate from the heaven and they were to keep on ascending thereto. They would surely say: “Our eyes have been dazzled…”) (15:14-15)
(And even if We had sent down unto them angels, and the dead had spoken unto them…) (6:111)
(Truly, those, against whom the Word of your Lord has been justified, will not believe.) (10:96)
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