قالوا اطيرنا بك وبمن معك قال طائركم عند الله بل أنتم قوم (27:47) بالانجليزي

(27:47) They said, "We regard you and your companions as a sign of bad omen. " *60 Salih said, "Your good and bad omens issue forth from Allah. The fact is that you are a people on trial." *61

Tafseer Abu-al-A'la Maududi

Page 381 English Traditional

*60) One meaning of what they said is: "Your movement has proved to be an evil omen for us. Since you and your companions have revolted against the ancestral religion, one or the other calamity is befalling us almost daily, because our deities have become angry with us. In this sense, this saying is similar to the sayings of most of those polytheistic nations who regarded their Prophets as ominous. In Surah Ya Sin, for instance, a nation has been mentioned, which said to its Prophet "We regard you as an evil omen for ourselves." (v. 18) The same thing was said by the Pharaoh's people about the Prophet Moses: "Whenever a good time came, they would say, `This is but our due', and when there was a bad time, they would ascribe their calamities to Moses and his companions." (AIA`raf 130) Almost similar things were said in Makkah about the Holy Prophet also. The other meaning of their saying is this: "Your advent has stirred up divisions in our eation. Before this we were a united people, who followed one religion. Your ominous coming has turned brother against brother, and separated son from father. " This very accusation was being brought against the Holy Prophet by his opponents over and over again. Soon after he started his mission of inviting the people to the Faith, the delegation of the chiefs of the Quraish, who went to Abu Talib, had said, "Give up to us this nephew of yours: he has opposed your religion and your forefathers' religion and has sown discord among your people, and has held the whole nation as foolish." (Ibn Hisham, Vol. I. p. 285). On the occasion of Hajj, when the disbelievers of Makkah feared that the visitors from outside might be influenced by the Holy Prophet, they held consultations and decided to approach the Arab tribes and tell them: "This man is a sorcerer, who by his sorcery separates son from his father, brother from his brother, wife from her husband, and man from his family." (Ibn Hisham, p. 289).
*61) That is, "The truth is not that which you understand it to be. The fact which you have not yet realized is that my advent has put you to the test. Until my arrival you were following a beaten track in your ignorance. You could not recognize the truth from the falsehood; you had no criterion for judging the genuine from the counterfeit; your worst people were lording over your best people, who were rolling in the dust. But now a criterion has come against which you will alI be judged and assessed. Now a balance has been set up publicly, which will weigh everybody according to his true worth. Now both the truth and the falsehood have been made manifest. Whoever accepts the truth will weigh heavy whether he was not being held even worth a farthing so far; and whoever persists in falsehood will not weigh a gramme even though he was being esteemed as the chief of the chiefs before this. Now the judgement will not be based on the nobility or otherwise of the family one came of, or the abundance of the means and resources that one possessed, or one's physical strength but on this whether one accepted the truth gracefully or preferred to remain attached to falsehood. "