Transliteration:( Alam ya'tikum naba'ul lazeena min qablikum qawmi Noohinw wa 'Aadinw wa Samood, wallazeena mim ba'dihim; laa ya'lamuhum illallaah; jaaa'at hum Rusuluhum bilbaiyinaati faraddooo aydiyahum feee afwaahihim wa qaalooo innaa kafarnaa bimaaa ursiltum bihee wa innaa lafee shakkim mimmaa tad'oonanaaa ilaihi mureeb )
Have you not received the news of those who were before you [18], the people of Nuh [Noah], 'Aad, Thamud, and those after them [19]? Only Allah knows them [20]. Their messengers came to them with clear signs [21], but they struck their hands to their mouths [22] and said, “We deny what you have been sent with, and we are in doubt concerning that to which you invite us, creating suspicion [23].”
This means they had already come—either through the Tauraat, those who had knowledge of history, or travelers who visited the ruined sites of these people.
From this we learn that historical information is reliable, if it does not contradict the categorical statements of the Qur'an. Similarly, the fame of any incident can be considered a proof of its credibility.
This refers to nations like the people of Ibrahim, Shuaib, and Lut (peace be upon them).
From this emerge a few issues:
We have not obtained detailed knowledge about all Prophets and their people. Thus, we should hold an abridged belief: that all Prophets of Allah are true.
No person should claim his genealogy up to Hazrat Adam (peace be upon him), as detailed knowledge is absent.
The genealogy of the Holy Prophet ﷺ is certain up to Adnan, beyond which it is not definite. Adnan lived around the time of Hazrat Musa (peace be upon him).
Allah had given His beloved Prophet ﷺ detailed knowledge of previous Prophets and nations. On the Night of Mi'raaj, the Prophet ﷺ met all the Prophets, and they offered Salaah behind him.
Says Allah Almighty: “The Knower of the Unseen reveals not His [knowledge] to anyone” (S72:V26).
Although Allah Almighty had granted miracles to all Prophets, since we do not have detailed knowledge about each, it suffices to believe that no Prophet came without miracles. Similarly, every Prophet received revelation for propagation.
This gesture either signifies astonishment or anger, or it means they placed hands on the mouths of the Prophets to silence them from preaching. The first interpretation is stronger, as reported by Hazrat Abdullah ibn Abbas and Hazrat Abdullah ibn Masood (may Allah be pleased with them).
This means they were babbling: “We are sure you are false (Allah forbid), and we are also doubtful about the truth of Tauheed and Faith.”
Infidelity and rejection pertain to one thing; doubt to another—hence, there is no contradiction in the verse.
9. Has not the news reached you, of those before you, the people of Nuh, `Ad, and Thamud And those after them None knows them but Allah. To them came their Messengers with clear proofs, but they put their hands in their mouths and said: “Verily, we disbelieve in that with which you have been sent, and we are really in grave doubt as to that to which you invite us.”
Allah narrated to this Ummah (followers of Muhammad ) the stories of the people of Prophet Nuh, `Ad and Thamud, and other ancient nations that belied their Messengers. Only Allah knows the count of these nations,
(To them came their Messengers with clear proofs,) they brought them evidences and plain, tremendous proofs and signs. Ibn Ishaq reported that `Amr bin Maymun said that `Abdullah said about Allah’s statement,
(None knows them but Allah.) “The genealogists utter lies.” This is why `Urwah bin Az-Zubayr said, “We did not find anyone who knows the forefathers of Ma`dd bin `Adnan.”
Allah said next,
(but they put their hands in their mouths) It is said that they pointed to the Messengers’ mouths asking them to stop calling them to Allah, the Exalted and Most Honored. It is also said that it means, they placed their hands on their mouths in denial of the Messengers. It was also said that it means that they did not answer the call of the Messengers, or they were biting their hands in rage. Mujahid, Muhammad bin Ka`b and Qatadah said that they belied the Messengers and refuted their call with their mouths. I (Ibn Kathir) say that Mujahid’s Tafsir is supported by the completion of the narrative,
(and said: “Verily, we disbelieve in that with which you have been sent, and we are really in grave doubt as to that to which you invite us.”) Al-`Awfi reported that Ibn `Abbas said, “When they heard Allah’s Word, they were amazed and placed their hands on their mouths,”
(and said: “Verily, we disbelieve in that with which you have been sent.”) They said, We do not believe what you brought us, and have strong doubt in its authenticity. ‘
(14:9) Have[14] the accounts of your predecessors not reached you: the people of Noah, the Ad, the Thamud, and those who came after them – they whose number is not known to any except Allah? Their Messengers came to them with Clear Signs, but they thrust their hands in their mouths,[15] and said: “We do surely reject the Message you have brought, and we are in disquieting doubt about what[16] you are summoning us to.”
14. The speech of Prophet Moses (peace be upon him) ended with (Surah Ibrahim, Ayat 8). From here begins a direct address to the disbelievers of Makkah.
15. There has been a great deal of difference of opinion in regard to the meaning of the Arabic words of the text and different commentators have assigned different meanings to them. But we arc of the opinion that these express merely the intolerance and perplexity and a bit of anger that was being shown by the disbelievers towards the message and this is confirmed by the subsequent sentence.
16. They had a “grave doubt” about the message because it had taken away their peace of mind. This was because invitation to the message always makes the minds uneasy, for it becomes hard even for its opponents to reject it outright or oppose it with peace of mind. Howsoever they might give vent to their doubts about it and oppose it tooth and nail the force of its truth and its sound arguments, its frankness and candor and its winning manners of exposition produce a great agitation in the minds of its bitterest opponents. Then the pure and spotless character of the Messenger and the marked change for the better brought about in his followers produce such an accumulative effect on their minds that even their most bitter antagonists begin to feel uneasy about their own stand. Thus, those who try to disturb the peace of mind of the upholders of the truth are themselves deprived of their own peace of mind.
[651]- Several explanations have been given as to the meaning. Based upon the conclusion of the verse, Ibn Katheer preferred that this was a gesture of denial and rejection.
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