سُوْرَةُ الشُّعَرَآءِ

Surah Ash-Shu'araa (26) — Ayah 4

The Poets · Meccan · Juz 19 · Page 367

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إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـٰقُهُمْ لَهَا خَـٰضِعِينَ ﴿4﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.

Word by Word — Arabic, Transliteration & Meaning

إِن in If
نَّشَأْ nasha We will
نُنَزِّلْ nunazzil We can send down
عَلَيْهِم ʿalayhim to them
مِّنَ mina from
ٱلسَّمَآءِ l-samāi the sky
ءَايَةًۭ āyatan a Sign
فَظَلَّتْ faẓallat so would bend
أَعْنَـٰقُهُمْ aʿnāquhum their necks
لَهَا lahā to it
خَـٰضِعِينَ khāḍiʿīna (in) humility

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 4) {اِنْ نَّشَاْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَآءِ …:} By sending down a sign from the sky is meant showing those miracles which they were demanding. (Sa'di) That is, if We will, We can send down a sign from the sky, after which they would have no choice but to believe, but We do not do so, because the world is a place of trial and Our decision is that whoever believes should do so thoughtfully and by their own choice, not under any pressure or compulsion. That is why We sent prophets and messengers, and revealed scriptures and books. This reality has been mentioned at numerous places in the Qur'an. See Surah Yunus (99), Hud (118, 119), and Ghashiyah (21, 22). And We also do not send down a sign because the faith that is valid is that which is in the unseen; when the veil from the unseen is lifted, then even if someone believes, it will not benefit them, as He said: «{ فَلَمْ يَكُ يَنْفَعُهُمْ اِيْمَانُهُمْ لَمَّا رَاَوْا بَاْسَنَا سُنَّتَ اللّٰهِ الَّتِيْ قَدْ خَلَتْ فِيْ عِبَادِهٖ وَ خَسِرَ هُنَالِكَ الْكٰفِرُوْنَ }» [ المؤمن : ۸۵ ] "Then their faith was of no benefit to them when they saw Our punishment. This is Allah's way which has passed among His servants, and at that time the disbelievers were in loss." And see Surah Hijr (6 to 8) and Furqan (21, 22).

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

4-1. That is, one which must be accepted and which there is no choice but to believe in. But in this way, the aspect of compulsion would be included, whereas We have given man the freedom of will and choice so that he may be tested. Therefore, We refrained from sending down such a sign that would affect Our law. And We sufficed with only sending prophets and messengers and revealing books.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

4. If We willed, We could send down upon them a sign from the sky before which their necks would be humbled [3].

Compulsory Faith is Not Desired by Allah:

If their coming to faith had been the only objective and purpose, then this could have been achieved in such a way that We would have sent down a miracle by which they would have been compelled to believe. But this is against Our will. Such forced faith is neither beneficial nor desired by Us. What is desired is that, after the path of guidance has been made clear to them, who among them uses their intellect and understanding and, by their own will and choice, comes to faith. And this is the real purpose of human creation; otherwise, Allah could have created humans like other creatures who are compelled to submit to Allah in every circumstance.
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