This surah is classified as a Meccan surah and is the 11th chapter of the Quran. It consists of 123 ayat or verses and main contents of this chapter shares stories about the Prophet Hud, Noah, and Moses (peace be upon them).
The benefit or virtues of reading hud as narrated from the Prophet,
“He who recites this Surah, will reap rewards, the size of which would equal the number of all those who believed in Hud and the other prophets as well as those who refuted them, and he will be elevated in rank equal to those of the martyrs on the Day of Resurrection, and thus everything would be easy for him.” (Source: An Enlightening Commentary into the Light of the Holy Qur’an vol. 7)
And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful. But if We give him a taste of favor after hardship has touched him, he will surely say, “Bad times have left me.” Indeed, he is exultant and boastful –
Surah Hud Ayat 9-10
Read Surah Hud with English Translation and Transliteration
Bismillah Hir Rahman Nir Raheem
In the name of Allah, The Most Gracious and The Most Merciful
الٓر ۚ كِتَـٰبٌ أُحْكِمَتْ ءَايَـٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
Alif-lam-ra kitabun ohkimatayatuhu thumma fussilat min ladun hakeeminkhabeer
1. Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted
أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۚ إِنَّنِى لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ
Alla taAAbudoo illa Allahainnanee lakum minhu natheerun wabasheer
2. [Through a messenger, saying], “Do not worship except Allah . Indeed, I am to you from Him a warner and a bringer of good tidings,”
وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِى فَضْلٍ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
Wa anis taghfiroo Rabbakum summa toobooo ilaihi yumatti’kum mataa’an hasanan ilaaa ajalim musammanw wa yu’ti kulla zee fadlin fadlahoo wa in tawallaw fa inneee akhaafu ‘alaikum ‘azaaba Yawmin Kabeer
3. And [saying], “Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day.
إِلَى ٱللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Ilal laahi marji’ukum wa Huwa ‘alaa kulli shai’in Qadeer
4. To Allah is your return, and He is over all things competent.”
أَلَآ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا۟ مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
Alaa innahum yasnoona sudoorahum liyastakhfoo minh; alaa heena yastaghshoona siyaabahum ya’lamu maa yusiroona wa maa yu’linoon; innahoo ‘aleemum bizaatis sudoor (End Juz 11)
5. Unquestionably, they the disbelievers turn away their breasts to hide themselves from Him. Unquestionably, [even] when they cover themselves in their clothing, Allah knows what they conceal and what they declare. Indeed, He is Knowing of that within the breasts.
۞ وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ إِلَّا عَلَى ٱللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِى كِتَـٰبٍ مُّبِينٍ
Wa maa min daaabbatin fil ardi illaa ‘alal laahi rizquhaa wa ya’lamu mustaqarrahaa wa mustawda’ahaa; kullun fee Kitaabim Mubeen
6. And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a clear register.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
Wa Huwal lazee khalaqas samaawaati wal alrda fee sittati aiyaaminw wa kaana ‘Arshuhoo alal maaa’i liyablu wakum aiyukum ahsanu ‘amalaa; wa la’in qulta innakum mab’oosoona mim ba’dil mawti la yaqoolanal lazeena kafaroo in haazaaa illaa sihrum mubeen
7. And it is He who created the heavens and the earth in six days – and His Throne had been upon water – that He might test you as to which of you is best in deed. But if you say, “Indeed, you are resurrected after death,” those who disbelieve will surely say, “This is not but obvious magic.”
وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
Wala’in akhkharnaa ‘anhumul ‘azaaba ilaaa ummatim ma’doodatil la yaqoolunna maa yahbisuh; alaa yawma yaateehim laisa masroofan ‘anhum wa haaqa bihim maa kaanoo bihee yastahzi’oon (section 1)
8. And if We hold back from them the punishment for a limited time, they will surely say, “What detains it?” Unquestionably, on the Day it comes to them, it will not be averted from them, and they will be enveloped by what they used to ridicule.
وَلَئِنْ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَـٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌ كَفُورٌ
Wa la’in azaqnal insaana minnaa rahmatan summa naza’naahaa minhu, innahoo laya’oosun kafoor
9. And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful.
وَلَئِنْ أَذَقْنَـٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌ فَخُورٌ
Wala’in azaqnaahu na’maaa’a ba’da darraaa’a massat hu la yaqoolanna zahabas saiyiaatu ‘anneee; innahoo lafarihun fakhoor
10. But if We give him a taste of favor after hardship has touched him, he will surely say, “Bad times have left me.” Indeed, he is exultant and boastful –
إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
Illal lazeena sabaroo wa ‘amilus saalihaati ulaaa’ika lahum maghfiratunw wa ajrun kabeer
11. Except for those who are patient and do righteous deeds; those will have forgiveness and great reward.
فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ ۚ إِنَّمَآ أَنتَ نَذِيرٌ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ
Fala’allaka taarikum ba’da maa yoohaaa ilaika wa daaa’iqum bihee sadruka ai yaqooloo law laaa unzila ‘alaihi kanzun aw jaaa’a ma’ahoo malak; innamaa anta nazeer; wallaahu ‘alaa kulli shai’inw wakeel
12. Then would you possibly leave [out] some of what is revealed to you, or is your breast constrained by it because they say, “Why has there not been sent down to him a treasure or come with him an angel?” But you are only a warner. And Allah is Disposer of all things.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ فَأْتُوا۟ بِعَشْرِ سُوَرٍ مِّثْلِهِۦ مُفْتَرَيَـٰتٍ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ
Am yaqooloonaf taraahu qul faatoo bi’ashri Suwarim mislihee muftarayaatinw wad’oo manis tata’tum min doonil laahi in kuntum saadiqeen
13. Or do they say, “He invented it”? Say, “Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.”
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَـٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
Fa il lam yastajeeboo lakum fa’lamooo annamaaa unzilla bi’ilmil laahi wa al laaa ilaaha illaa Huwa fahal antum muslimoon
14. And if they do not respond to you – then know that the Qur’an was revealed with the knowledge of Allah and that there is no deity except Him. Then, would you [not] be Muslims?
مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَـٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ
Man kaana yureedul hayaatad dunyaa zeenatahaa nuwaffi ilaihim a’maa lahum feehaa wa hum feehaa laa yubkhasoon
15. Whoever desires the life of this world and its adornments – We fully repay them for their deeds therein, and they therein will not be deprived.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَيْسَ لَهُمْ فِى ٱلْءَاخِرَةِ إِلَّا ٱلنَّارُ ۖ وَحَبِطَ مَا صَنَعُوا۟ فِيهَا وَبَـٰطِلٌ مَّا كَانُوا۟ يَعْمَلُونَ
Ulaaa’ikal lazeena laisa lahum fil Aakhirati illan Naaru wa habita maa sana’oo feehaa wa baatilum maa kaanoo ya’maloon
16. Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein, and worthless is what they used to do.
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِۦ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ وَمِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًا وَرَحْمَةً ۚ أُو۟لَـٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۚ وَمَن يَكْفُرْ بِهِۦ مِنَ ٱلْأَحْزَابِ فَٱلنَّارُ مَوْعِدُهُۥ ۚ فَلَا تَكُ فِى مِرْيَةٍ مِّنْهُ ۚ إِنَّهُ ٱلْحَقُّ مِن رَّبِّكَ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ
Afaman kaana ‘alas baiyinatim mir Rabbihee wa yatloohu shaahidum minhu wa min qablihee Kitaabu Moosaaa imaamanw wa rahmah; ulaaa ‘ika yu’minoona bih; wa mai yakfur bihee minal Ahzaabi fan Naaru maw’iduh; falaa taku fee miryatim minh; innahul haqqu mir Rabbika wa laakinna aksaran naasi laa yu’minoon
17. So is one who [stands] upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it, and before it was the Scripture of Moses to lead and as mercy. Those [believers in the former revelations] believe in the Qur’an. But whoever disbelieves in it from the [various] factions – the Fire is his promised destination. So be not in doubt about it. Indeed, it is the truth from your Lord, but most of the people do not believe.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَـٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَـٰدُ هَـٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ
Wa man azlamu mimmanif taraa ‘alal laahi kazibaa; ulaaa’ika yu’radoona ‘alaa Rabbihim wa yaqoolul ashhaa duhaaa’ulaaa’il lazeena kazaboo ‘alaa Rabbihim; alaa la’natul laahi alaz zaalimeen
18. And who is more unjust than he who invents a lie about Allah? Those will be presented before their Lord, and the witnesses will say, “These are the ones who lied against their Lord.” Unquestionably, the curse of Allah is upon the wrongdoers.
ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِٱلْءَاخِرَةِ هُمْ كَـٰفِرُونَ
Allazeena yasuddoona ‘an sabeelil laahi wa yabghoonahaa ‘iwajanw wa hum bil Aakhiratihum kaafiroon
19. Who averted [people] from the way of Allah and sought to make it [seem] deviant while they, concerning the Hereafter, were disbelievers.
أُو۟لَـٰٓئِكَ لَمْ يَكُونُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ۘ يُضَـٰعَفُ لَهُمُ ٱلْعَذَابُ ۚ مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ وَمَا كَانُوا۟ يُبْصِرُونَ
Ulaaa’ika lam yakoonoo mu’jizeena fil ardi wa maa kaana lahum min doonil laahi min awliyaaa’; yudaa’afu lahumul ‘azaab; maa kaanoo yastatee’oonas sam’a wa maa kaanoo yubsiroon
20. Those were not causing failure [to Allah ] on earth, nor did they have besides Allah any protectors. For them the punishment will be multiplied. They were not able to hear, nor did they see.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
Ulaaa’ikal lazeena khasirooo anfusahum wa dalla ‘anhum maa kaanoo yaftaroon
21. Those are the ones who will have lost themselves, and lost from them is what they used to invent.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْءَاخِرَةِ هُمُ ٱلْأَخْسَرُونَ
Laa jarama annahum fil Aakhirati humul akhsaroonm
22. Assuredly, it is they in the Hereafter who will be the greatest losers.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَخْبَتُوٓا۟ إِلَىٰ رَبِّهِمْ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ
Innal lazeena aamanoo wa ‘amilus saalihaati wa akhbatooo ilaa Rabbihim ulaaa’ika Ashaabul Jannati hum feehaa khaalidoon
23. Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord – those are the companions of Paradise; they will abide eternally therein.
۞ مَثَلُ ٱلْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ
Masalul fareeqini kal a’maa wal asammi walbaseeri wassamee’; hal yastawiyaani masalaa; afalaa tazakkaroon (section 2)
24. The example of the two parties is like the blind and deaf, and the seeing and hearing. Are they equal in comparison? Then, will you not remember?
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
Wa laqad arsalnaa Noohan ilaa qawmihee innee lakum nazeerum mubeen
25. And We had certainly sent Noah to his people, [saying], ” Indeed, I am to you a clear warner
أَن لَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۖ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ
Al laa ta’budooo illal laaha inneee akhaafu ‘alaikum ‘azaaba Yawmin aleem
26. That you not worship except Allah . Indeed, I fear for you the punishment of a painful day.”
فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَرًا مِّثْلَنَا وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ ٱلرَّأْىِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍۭ بَلْ نَظُنُّكُمْ كَـٰذِبِينَ
Faqaalal mala ul lazeena kafaroo min qawmihee ma naraaka illaa basharam mislanaa wa maa naraakat taba’aka illal lazeena hum araazilunaa baadiyar raayi wa maa naraa lakum ‘alainaa min fadlim bal nazunnukum kaazibeen
27. So the eminent among those who disbelieved from his people said, ” We do not see you but as a man like ourselves, and we do not see you followed except by those who are the lowest of us [and] at first suggestion. And we do not see in you over us any merit; rather, we think you are liars.”
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَءَاتَىٰنِى رَحْمَةً مِّنْ عِندِهِۦ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَـٰرِهُونَ
Qaala yaa qawmi ara’aitum in kuntu ‘alaa baiyinatim mir Rabbee wa aataanee rahmatam min ‘indihee fa’um miyat ‘alaikum anulzimuku moohaa wa antum lahaa kaarihoon
28. He said, “O my people have you considered: if I should be upon clear evidence from my Lord while He has given me mercy from Himself but it has been made unapparent to you, should we force it upon you while you are averse to it?
وَيَـٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓا۟ ۚ إِنَّهُم مُّلَـٰقُوا۟ رَبِّهِمْ وَلَـٰكِنِّىٓ أَرَىٰكُمْ قَوْمًا تَجْهَلُونَ
Wa yaa qawmi laaa as’alukum ‘alaihi maalan in ajriya illaa ‘alal laah; wa maaa ana bitaaridil lazeena aamanoo; innahum mulaaqoo Rabbihim wa laakinneee araakum qawman tajhaloon
29. And O my people, I ask not of you for it any wealth. My reward is not but from Allah . And I am not one to drive away those who have believed. Indeed, they will meet their Lord, but I see that you are a people behaving ignorantly.
وَيَـٰقَوْمِ مَن يَنصُرُنِى مِنَ ٱللَّهِ إِن طَرَدتُّهُمْ ۚ أَفَلَا تَذَكَّرُونَ
Wa yaa qawmi mai yansurunee minal laahi in tarattuhum; afalaa tazak karoon
30. And O my people, who would protect me from Allah if I drove them away? Then will you not be reminded?
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًا لَّمِنَ ٱلظَّـٰلِمِينَ
Wa laa aqoolu lakum ‘indee khazaa’inul laahi wa laaa a’lamul ghaiba wa laa aqoolu inee malakunw wa laaa aqoolu lillazeena tazdareee a’yunukum lai yu’tiyahumul laahu khairan Allaahu a’lamu bimaa feee anfusihim innee izal laminaz zaalimeen
31. And I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel, nor do I say of those upon whom your eyes look down that Allah will never grant them any good. Allah is most knowing of what is within their souls. Indeed, I would then be among the wrongdoers.”
قَالُوا۟ يَـٰنُوحُ قَدْ جَـٰدَلْتَنَا فَأَكْثَرْتَ جِدَٰلَنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ
Qaaloo yaa Noohu qad jaadaltanaa fa aksarta jidaalanaa faatinaa bimaa ta’idunaaa in kunta minas saadiqeen
32. They said, “O Noah, you have disputed us and been frequent in dispute of us. So bring us what you threaten us, if you should be of the truthful.”
قَالَ إِنَّمَا يَأْتِيكُم بِهِ ٱللَّهُ إِن شَآءَ وَمَآ أَنتُم بِمُعْجِزِينَ
Qaala innamaa yaateekum bihil laahu in shaaa’a wa maaa antum bimu’jizeen
33. He said, ” Allah will only bring it to you if He wills, and you will not cause [Him] failure.
وَلَا يَنفَعُكُمْ نُصْحِىٓ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ
Wa laa yanfa’ukum nusheee in arattu an ansaha lakum in kaanal laahu yureedu ai yughwi yakum; Huwa Rabbukum wa ilaihi turja’oon
34. And my advice will not benefit you – although I wished to advise you – If Allah should intend to put you in error. He is your Lord, and to Him you will be returned.”
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَعَلَىَّ إِجْرَامِى وَأَنَا۠ بَرِىٓءٌ مِّمَّا تُجْرِمُونَ
Am yaqooloonaf taraahu qul inif taraituhoo fa’alaiya ijraamee wa ana bareee’um mimmaa tujrimoon (section 3)
35. Or do they say [about Prophet Muhammad], “He invented it”? Say, “If I have invented it, then upon me is [the consequence of] my crime; but I am innocent of what [crimes] you commit.”
وَأُوحِىَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ ءَامَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَفْعَلُونَ
Wa oohiya ilaa Noohin annahoo lany-yu’mina min qawmika illaa man qad aamana falaa tabta’is bimaa kaanoo yaf’aloon
36. And it was revealed to Noah that, “No one will believe from your people except those who have already believed, so do not be distressed by what they have been doing.
وَٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَـٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ ۚ إِنَّهُم مُّغْرَقُونَ
Wasna’il fulka bi-a’yuninaa wa wahyinaa wa laa tukhaa tibnee fil lazeena zalamoo; innahum mughraqoon
37. And construct the ship under Our observation and Our inspiration and do not address Me concerning those who have wronged; indeed, they are [to be] drowned.”
وَيَصْنَعُ ٱلْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِۦ سَخِرُوا۟ مِنْهُ ۚ قَالَ إِن تَسْخَرُوا۟ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ
Wa yasn’ul fulka wa kullamaa marra ‘alaihi malaum min qawmihee sakhiroo minh; qaala in taskharoo minnaa fa innaa naskharu minkum kamaa taskharoon
38. And he constructed the ship, and whenever an assembly of the eminent of his people passed by him, they ridiculed him. He said, “If you ridicule us, then we will ridicule you just as you ridicule.
فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ
Fasawfa ta’lamoona mai yaateehi ‘azaabuny yaukhzeehi wa yahillu ‘alaihi ‘azaabum muqeem
39. And you are going to know who will get a punishment that will disgrace him [on earth] and upon whom will descend an enduring punishment [in the Hereafter].”
حَتَّىٰٓ إِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ قُلْنَا ٱحْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ وَمَنْ ءَامَنَ ۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٌ
Hattaaa izaa jaaa’a amrunaa wa faarat tannooru qulnah mil feehaa min kullin zawjainis naini wa ahlaka illaa man sabaqa ‘alaihil qawlu wa man aaman; wa maaa aamana ma’ahooo illaa qaleel
40. [So it was], until when Our command came and the oven overflowed, We said, “Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed.” But none had believed with him, except a few.
۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌ رَّحِيمٌ
Wa qaalar kaboo feehaa bismil laahi majraihaa wa mursaahaa; inna Rabbee la Ghafoorur Raheem
41. And [Noah] said, “Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful.”
وَهِىَ تَجْرِى بِهِمْ فِى مَوْجٍ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُۥ وَكَانَ فِى مَعْزِلٍ يَـٰبُنَىَّ ٱرْكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلْكَـٰفِرِينَ
Wa hiya tajree bihim fee mawjin kaljibaali wa naadaa Noohunib nahoo wa kaana fee ma’ziliny yaa bunai yarkam ma’anaa wa laa takum ma’al kaafireen
42. And it sailed with them through waves like mountains, and Noah called to his son who was apart [from them], “O my son, come aboard with us and be not with the disbelievers.”
قَالَ سَـَٔاوِىٓ إِلَىٰ جَبَلٍ يَعْصِمُنِى مِنَ ٱلْمَآءِ ۚ قَالَ لَا عَاصِمَ ٱلْيَوْمَ مِنْ أَمْرِ ٱللَّهِ إِلَّا مَن رَّحِمَ ۚ وَحَالَ بَيْنَهُمَا ٱلْمَوْجُ فَكَانَ مِنَ ٱلْمُغْرَقِينَ
Qaala sa aaweee ilaa jabaliny ya’simunee minal maaa’; qaala laa ‘aasimal yawma min amril laahi illaa mar rahim; wa haala bainahumal mawju fakaana minal mughraqeen
43. [But] he said, “I will take refuge on a mountain to protect me from the water.” [Noah] said, “There is no protector today from the decree of Allah, except for whom He gives mercy.” And the waves came between them, and he was among the drowned.
وَقِيلَ يَـٰٓأَرْضُ ٱبْلَعِى مَآءَكِ وَيَـٰسَمَآءُ أَقْلِعِى وَغِيضَ ٱلْمَآءُ وَقُضِىَ ٱلْأَمْرُ وَٱسْتَوَتْ عَلَى ٱلْجُودِىِّ ۖ وَقِيلَ بُعْدًا لِّلْقَوْمِ ٱلظَّـٰلِمِينَ
Wa qeela yaaa ardubla’ee maaa’aki wa yaa samaaa’u aqi’ee wa gheedal maaa’u wa qudiyal amru wastawat ‘alal joodiyyi wa qeela bu’dal lilqawmiz zaalimeen
44. And it was said, “O earth, swallow your water, and O sky, withhold [your rain].” And the water subsided, and the matter was accomplished, and the ship came to rest on the [mountain of] Judiyy. And it was said, “Away with the wrongdoing people.”
وَنَادَىٰ نُوحٌ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبْنِى مِنْ أَهْلِى وَإِنَّ وَعْدَكَ ٱلْحَقُّ وَأَنتَ أَحْكَمُ ٱلْحَـٰكِمِينَ
Wa naadaa noohur Rabbahoo faqaala Rabbi innabnee min ahlee wa inna wa’dakal haqqu wa Anta ahkamul haakimeen
45. And Noah called to his Lord and said, “My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!”
قَالَ يَـٰنُوحُ إِنَّهُۥ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُۥ عَمَلٌ غَيْرُ صَـٰلِحٍ ۖ فَلَا تَسْـَٔلْنِ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۖ إِنِّىٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلْجَـٰهِلِينَ
Qaala yaa Noohu innahoo laisa min ahlika innahoo ‘amalun ghairu saalihin falaa tas’alni maa laisa laka bihee ‘ilmun inneee a’izuka an takoona minal jaahileen
46. He said, “O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.”
قَالَ رَبِّ إِنِّىٓ أَعُوذُ بِكَ أَنْ أَسْـَٔلَكَ مَا لَيْسَ لِى بِهِۦ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِى وَتَرْحَمْنِىٓ أَكُن مِّنَ ٱلْخَـٰسِرِينَ
Qaala rabbi inneee a’oozu bika an as’alaka maa laisa lee bihee ‘ilmunw wa illaa taghfir lee wa tarhamneee akum minal khaasireen
47. [Noah] said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.”
قِيلَ يَـٰنُوحُ ٱهْبِطْ بِسَلَـٰمٍ مِّنَّا وَبَرَكَـٰتٍ عَلَيْكَ وَعَلَىٰٓ أُمَمٍ مِّمَّن مَّعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ
Qeela yaa Noohuh bit bisalaamim minnaa wa barakaatin ‘alaika wa ‘alaaa umamim mimmam ma’ak; wa umamun sanumatti’uhum summa yamassuhum minaa ‘azaabun aleem
48. It was said, “O Noah, disembark in security from Us and blessings upon you and upon nations [descending] from those with you. But other nations [of them] We will grant enjoyment; then there will touch them from Us a painful punishment.”
تِلْكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهَآ إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا ۖ فَٱصْبِرْ ۖ إِنَّ ٱلْعَـٰقِبَةَ لِلْمُتَّقِينَ
Tilka min ambaaa’il ghaibi nooheehaaa ilaika maa kunta ta’lamuhaaaa anta wa laa qawmuka min qabli haazaa fasbir innal ‘aaqibata lilmuttaqeen (section 4)
49. That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous .
وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ ۖ إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ
Wa ilaa ‘aadin akhaahum Hoodaa; qaala yaa qawmi’ budul laaha maa lakum min ilaahin ghairuhooo in antum illaa muftaroon
50. And to ‘Aad [We sent] their brother Hud. He said, “O my people, worship Allah ; you have no deity other than Him. You are not but inventors [of falsehood].
يَـٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱلَّذِى فَطَرَنِىٓ ۚ أَفَلَا تَعْقِلُونَ
Yaa qawmi laaa as’alukum ‘alaihi ajran in ajriya illaa ‘alal lazee fataranee; afalaa ta’qiloon
51. O my people, I do not ask you for it any reward. My reward is only from the one who created me. Then will you not reason?
وَيَـٰقَوْمِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا۟ مُجْرِمِينَ
Wa yaa qawmis taghfiroo Rabbakum summa toobooo ilaihi yursilis samaaa’a ‘alaikum midraaranw wa yazidkum quwwatan ilaa quwwatikum wa laa tatawallaw mujrimeen
52. And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals.”
قَالُوا۟ يَـٰهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِىٓ ءَالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ
Qaaloo yaa Hoodu maa ji’tanaa bibaiyinatinw wa maa nahnu bitaarikeee aalihatinaa ‘an qawlika wa maa nahnu laka bimu’mineen
53. They said, “O Hud, you have not brought us clear evidence, and we are not ones to leave our gods on your say-so. Nor are we believers in you.
إِن نَّقُولُ إِلَّا ٱعْتَرَىٰكَ بَعْضُ ءَالِهَتِنَا بِسُوٓءٍ ۗ قَالَ إِنِّىٓ أُشْهِدُ ٱللَّهَ وَٱشْهَدُوٓا۟ أَنِّى بَرِىٓءٌ مِّمَّا تُشْرِكُونَ
In naqoolu illa iAAtaraka baAAdu alihatina bisooin qala innee oshhidu Allaha waishhadoo annee bareeon mimma tushrikoona
54. We only say that some of our gods have possessed you with evil.” He said, “Indeed, I call Allah to witness, and witness [yourselves] that I am free from whatever you associate with Allah
مِن دُونِهِۦ ۖ فَكِيدُونِى جَمِيعًا ثُمَّ لَا تُنظِرُونِ
Min doonihee fakeedoonee jamee’an summa laa tunziroon
55. Other than Him. So plot against me all together; then do not give me respite.
إِنِّى تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُم ۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذٌۢ بِنَاصِيَتِهَآ ۚ إِنَّ رَبِّى عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
Innee tawakkaltu ‘alallaahi Rabbee wa Rabbikum; maa min daaabbatin illaa Huwa aakhizum binaasiyatihaa; inna Rabbee ‘alaa Siraatim mustaqeem
56. Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight.”
فَإِن تَوَلَّوْا۟ فَقَدْ أَبْلَغْتُكُم مَّآ أُرْسِلْتُ بِهِۦٓ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُۥ شَيْـًٔا ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌ
Fa in tawallaw faqad ablaghtukum maaa ursiltu biheee ilaikum; wa yastakhlifu Rabbee qawman ghairakum wa laa tadur roonahoo shai’aa; inna Rabbee ‘alaa kulli shai’in Hafeez
57. But if they turn away, [say], “I have already conveyed that with which I was sent to you. My Lord will give succession to a people other than you, and you will not harm Him at all. Indeed my Lord is, over all things, Guardian.”
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُودًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَنَجَّيْنَـٰهُم مِّنْ عَذَابٍ غَلِيظٍ
Wa lammaa jaaa’a amrunaa najainaa Hoodanw wallazeena aamanoo ma’ahoo birahmatim minnaa wa najainaahum min ‘azaabin ghaleez
58. And when Our command came, We saved Hud and those who believed with him, by mercy from Us; and We saved them from a harsh punishment.
وَتِلْكَ عَادٌ ۖ جَحَدُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
Wa tilka ‘aad, jahadoo bi Aayaati Rabbihim wa ‘asaw Rusulahoo wattaba’ooo amra kulli jabbaarin ‘aneed
59. And that was ‘Aad, who rejected the signs of their Lord and disobeyed His messengers and followed the order of every obstinate tyrant.
وَأُتْبِعُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَـٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
Wa utbi’oo fee haazihid dunyaa la’natanw wa Yawmal Qiyaamah; alaaa inna ‘Aadan kafaroo Rabbahum; alaa bu’dal li ‘Aadin qawmin Hood (section 5)
60. And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, ‘Aad denied their Lord; then away with ‘Aad, the people of Hud.
۞ وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ هُوَ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى قَرِيبٌ مُّجِيبٌ
Wa ilaa Samooda akhaahum Saalihaa; qaala yaa qawmi’ budul laaha maa lakum min ilaahim ghairuhoo Huwa ansha akum minal ardi wasta’ marakum feehaa fastaghfiroohu summa toobooo ilaih; inna Rabbee Qareebum Mujeeb
61. And to Thamud [We sent] their brother Salih. He said, “O my people, worship Allah ; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive.”
قَالُوا۟ يَـٰصَـٰلِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَـٰذَآ ۖ أَتَنْهَىٰنَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءَابَآؤُنَا وَإِنَّنَا لَفِى شَكٍّ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍ
Qaaloo yaa Saalihu qad kunta feenaa marjuwwan qabla haazaaa atanhaanaaa an na’bu da maa ya’budu aabaaa’unaa wa innanaa lafee shakkim mimmaa tad’oonaaa ilaihi mureeb
62. They said, “O Salih, you were among us a man of promise before this. Do you forbid us to worship what our fathers worshipped? And indeed we are, about that to which you invite us, in disquieting doubt.”
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَءَاتَىٰنِى مِنْهُ رَحْمَةً فَمَن يَنصُرُنِى مِنَ ٱللَّهِ إِنْ عَصَيْتُهُۥ ۖ فَمَا تَزِيدُونَنِى غَيْرَ تَخْسِيرٍ
Qaala yaa qawmi ara’aytum in kuntu ‘alaa baiyinatim mir Rabbee wa aataanee minhu rahmatan famai yansurunee minal laahi in ‘asaituhoo famaa tazeedoonanee ghaira takhseer
63. He said, “O my people, have you considered: if I should be upon clear evidence from my Lord and He has given me mercy from Himself, who would protect me from Allah if I disobeyed Him? So you would not increase me except in loss.
وَيَـٰقَوْمِ هَـٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةً فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ وَلَا تَمَسُّوهَا بِسُوٓءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ
Wa yaa qawmi haazihee naaqatul laahi lakum aayatan fazaroohaa taakul feee ardil laahi wa laa tamassoohaa bisooo’in fa yaakhuzakum azaabun qareeb
64. And O my people, this is the she-camel of Allah – [she is] to you a sign. So let her feed upon Allah ‘s earth and do not touch her with harm, or you will be taken by an impending punishment.”
فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا۟ فِى دَارِكُمْ ثَلَـٰثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
Fa ‘aqaroohaa faqaala tamatta’oo fee daarikum salaasata aiyaamin zaalika wa’dun ghairu makzoob
65. But they hamstrung her, so he said, “Enjoy yourselves in your homes for three days. That is a promise not to be denied.”
فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَـٰلِحًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْىِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ
Falammaa jaaa’a amrunaa najjainaa Saalihanw wal lazeena aamanoo ma’ahoo birahmatim minnaa wa min khizyi Yawmi’iz inna Rabbaka Huwal Qawiyyul ‘Azeez
66. So when Our command came, We saved Salih and those who believed with him, by mercy from Us, and [saved them] from the disgrace of that day. Indeed, it is your Lord who is the Powerful, the Exalted in Might.
وَأَخَذَ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ
Wa akhazal lazeena zalamus saihatu fa asbahoo fee diyaarihim jaasimeena
67. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَآ إِنَّ ثَمُودَا۟ كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّثَمُودَ
Ka al lam yaghnaw feehaaa; alaaa inna Samooda kafaroo Rabbahum; alaa bu’dal li Samood. (section 6)
68. As if they had never prospered therein. Unquestionably, Thamud denied their Lord; then, away with Thamud.
وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَـٰمًا ۖ قَالَ سَلَـٰمٌ ۖ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ
Wa laqad jaaa’at Rusulunaaa Ibraaheema bilbushraa qaaloo salaaman qaala salaamun famaa labisa an jaaa’a bi’ijin haneez
69. And certainly did Our messengers come to Abraham with good tidings; they said, “Peace.” He said, “Peace,” and did not delay in bringing [them] a roasted calf.
فَلَمَّا رَءَآ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا۟ لَا تَخَفْ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمِ لُوطٍ
Falammaa ra aaa aidiyahum laa tasilu ilaihi nakirahum wa awjasa minhum kheefah; qaaloo la takhaf innaaa ursilnaaa ilaa qawmi Loot
70. But when he saw their hands not reaching for it, he distrusted them and felt from them apprehension. They said, “Fear not. We have been sent to the people of Lot.”
وَٱمْرَأَتُهُۥ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَـٰهَا بِإِسْحَـٰقَ وَمِن وَرَآءِ إِسْحَـٰقَ يَعْقُوبَ
Wamra atuhoo qaaa’imatun fadahikat fabashsharnaahaa bi Ishaaqa wa minw waraaa’i Ishaaqa Ya’qoob
71. And his Wife was standing, and she smiled. Then We gave her good tidings of Isaac and after Isaac, Jacob.
قَالَتْ يَـٰوَيْلَتَىٰٓ ءَأَلِدُ وَأَنَا۠ عَجُوزٌ وَهَـٰذَا بَعْلِى شَيْخًا ۖ إِنَّ هَـٰذَا لَشَىْءٌ عَجِيبٌ
Qaalat yaa wailataaa ‘aalidu wa ana ‘ajoozunw wa haaza ba’lee shaikhan inna haazaa lashai’un ‘ajeeb
72. She said, “Woe to me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is an amazing thing!”
قَالُوٓا۟ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ ۖ رَحْمَتُ ٱللَّهِ وَبَرَكَـٰتُهُۥ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ ۚ إِنَّهُۥ حَمِيدٌ مَّجِيدٌ
Qaalooo ata’jabeena min amril laahi rahmatul laahi wa barakaatuho ‘alaikum Ahlal Bayt; innahoo Hameedum Majeed
73. They said, “Are you amazed at the decree of Allah ? May the mercy of Allah and His blessings be upon you, people of the house. Indeed, He is Praiseworthy and Honorable.”
فَلَمَّا ذَهَبَ عَنْ إِبْرَٰهِيمَ ٱلرَّوْعُ وَجَآءَتْهُ ٱلْبُشْرَىٰ يُجَـٰدِلُنَا فِى قَوْمِ لُوطٍ
Falammaa zahaba an Ibraaheemar raw’u wa jaaa’at hul bushraaa yujaadilunaa fee qawmi Loot
74. And when the fright had left Abraham and the good tidings had reached him, he began to argue with Us concerning the people of Lot.
إِنَّ إِبْرَٰهِيمَ لَحَلِيمٌ أَوَّٰهٌ مُّنِيبٌ
Inna Ibraaheema lahaleemun awwwaahum muneeb
75. Indeed, Abraham was forbearing, grieving and [frequently] returning [to Allah].
يَـٰٓإِبْرَٰهِيمُ أَعْرِضْ عَنْ هَـٰذَآ ۖ إِنَّهُۥ قَدْ جَآءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ ءَاتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ
Yaaa Ibraaheemu a’rid ‘an haazaaa innahoo qad jaaa’a amru Rabbika wa innahum aateehim ‘azaabun ghairun mardood
76. [The angels said], “O Abraham, give up this [plea]. Indeed, the command of your Lord has come, and indeed, there will reach them a punishment that cannot be repelled.”
وَلَمَّا جَآءَتْ رُسُلُنَا لُوطًا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَـٰذَا يَوْمٌ عَصِيبٌ
Wa lammaa jaaa’at Rusulunaa Lootan seee’a bihim wa daaqa bihim zar’anw wa qaala haazaa yawmun ‘aseeb
77. And when Our messengers, [the angels], came to Lot, he was anguished for them and felt for them great discomfort and said, “This is a trying day.”
وَجَآءَهُۥ قَوْمُهُۥ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا۟ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ ۚ قَالَ يَـٰقَوْمِ هَـٰٓؤُلَآءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ فِى ضَيْفِىٓ ۖ أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ
Wa jaaa’ahoo qawmuhoo yuhra’oona ilaihi wa min qablu kaanoo ya’maloonas saiyiaat; qaala yaa qawmi haaa’ulaaa’i banaatee hunna atharu lakum fattaqul laaha wa laa tukhzooni fee daifee alaisa minkum rajulur rasheed
78. And his people came hastening to him, and before [this] they had been doing evil deeds. He said, “O my people, these are my daughters; they are purer for you. So fear Allah and do not disgrace me concerning my guests. Is there not among you a man of reason?”
قَالُوا۟ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ
Qaaloo laqad ‘alimta maa lanaa fee banastika min haqq, wa innaka lata’lamu maa nureed
79. They said, “You have already known that we have not concerning your daughters any claim, and indeed, you know what we want.”
قَالَ لَوْ أَنَّ لِى بِكُمْ قُوَّةً أَوْ ءَاوِىٓ إِلَىٰ رُكْنٍ شَدِيدٍ
Qaala law anna lee bikum quwwatan aw aaweee ilaa ruknin shadeed
80. He said, “If only I had against you some power or could take refuge in a strong support.”
قَالُوا۟ يَـٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓا۟ إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا ٱمْرَأَتَكَ ۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ ۚ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍ
Qaaloo yaa Lootu innaa Rusulu Rabbika lai yasiloo ilaika fa asri bi ahlika biqit ‘im minal laili wa laa yaltafit minkum ahadun illam ra ataka innahoo museebuhaa maaa asaabahum; inna maw’i dahumus subh; alaisas subhu biqareeb
81. The angels said, “O Lot, indeed we are messengers of your Lord; [therefore], they will never reach you. So set out with your family during a portion of the night and let not any among you look back – except your wife; indeed, she will be struck by that which strikes them. Indeed, their appointment is [for] the morning. Is not the morning near?”
فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَـٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ
Falammaa jaaa’a amrunaa ja’alnaa ‘aaliyahaa saafilahaa wa amtamaa ‘alaihaa hijaaratam min sijjeelim mandood
82. So when Our command came, We made the highest part [of the city] its lowest and rained upon them stones of layered hard clay, [which were]
مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍ
Musawwamatan ‘inda Rabbik; wa maa hiya minaz zaalimena biba’eed (section 7)
83. Marked from your Lord. And Allah ‘s punishment is not from the wrongdoers [very] far.
۞ وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
Wa ilaa Madyana akhaahum Shu’aibaa; qaala yaa qawmi’ budul laaha maa lakum min ilaahin ghairuhoo wa laa tanqusul mikyaala walmeezaan; inneee araakum bikhairinw wa innee akhaafu ‘alaikum ‘azaaba Yawmim muheet
84. And to Madyan [We sent] their brother Shu’ayb. He said, “O my people, worship Allah ; you have no deity other than Him. And do not decrease from the measure and the scale. Indeed, I see you in prosperity, but indeed, I fear for you the punishment of an all-encompassing Day.
وَيَـٰقَوْمِ أَوْفُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
Wa yaa qawmi awful mikyaala walmeezaana bilqisti wa laa tabkhasun naasa ashyaaa’ahum wa laa ta’saw fil ardi mufsideen
85. And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption.
بَقِيَّتُ ٱللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ
Baqiyyatul laahi khairul lakum in kuntum mu’mineen; wa maa ana ‘alaikum bihafeez
86. What remains [lawful] from Allah is best for you, if you would be believers. But I am not a guardian over you.”
قَالُوا۟ يَـٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءَابَآؤُنَآ أَوْ أَن نَّفْعَلَ فِىٓ أَمْوَٰلِنَا مَا نَشَـٰٓؤُا۟ ۖ إِنَّكَ لَأَنتَ ٱلْحَلِيمُ ٱلرَّشِيدُ
Qaaloo yaa Shu’aybu asalaatuka taamuruka an natruka maa ya’budu aabaaa’unaaa aw an naf’ala feee amwaalinaa maa nashaaa’oo innaka la antal haleemur rasheed
87. They said, “O Shu’ayb, does your prayer command you that we should leave what our fathers worship or not do with our wealth what we please? Indeed, you are the forbearing, the discerning!”
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَـٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
Qaala yaa qawmi ara’aitum in kuntu ‘alaa baiyinatim mir Rabbee wa razaqanee minhu rizqan hasanaa; wa maaa ureedu an ukhaalifakum ilaa maaa anhaakum ‘anh; in ureedu illal islaaha mastata’t; wa maa tawfeeqeee illaa billaah; ‘alaihi tawakkaltu wa ilaihi uneeb
88. He said, “O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him… ? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah . Upon him I have relied, and to Him I return.
وَيَـٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَـٰلِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
Wa yaa qawmi laa yajri mannakum shiqaaqeee ai yuseebakum mislu maaa asaaba qawma Noohin aw qawma Hoodin aw qawma Saalih; wa maa qawmu Lootim minkum biba’eed
89. And O my people, let not [your] dissension from me cause you to be struck by that similar to what struck the people of Noah or the people of Hud or the people of Salih. And the people of Lot are not from you far away.
وَٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى رَحِيمٌ وَدُودٌ
Wastaghfiroo Rabbakum summa toobooo ilaih; inna Rabbee Raheemunw Wadood
90. And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate.”
قَالُوا۟ يَـٰشُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفًا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَـٰكَ ۖ وَمَآ أَنتَ عَلَيْنَا بِعَزِيزٍ
Qaaloo yaa Shu’aibu maa nafqahu kaseeram mimmaa taqoolu wa innaa lanaraaka feenaa da’eefanw wa law laa rahtuka larajamnaaka wa maaa anta ‘alainaa bi’azeez
91. They said, “O Shu’ayb, we do not understand much of what you say, and indeed, we consider you among us as weak. And if not for your family, we would have stoned you [to death]; and you are not to us one respected.”
قَالَ يَـٰقَوْمِ أَرَهْطِىٓ أَعَزُّ عَلَيْكُم مِّنَ ٱللَّهِ وَٱتَّخَذْتُمُوهُ وَرَآءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌ
Qaala yaa qawmi arahteee a’azzu ‘alaikum minal laahi wattakhaztumoohu waraaa’akum zihriyyan inna Rabbee bimaa ta’maloona muheet
92. He said, “O my people, is my family more respected for power by you than Allah ? But you put Him behind your backs [in neglect]. Indeed, my Lord is encompassing of what you do.
وَيَـٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَـٰمِلٌ ۖ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَـٰذِبٌ ۖ وَٱرْتَقِبُوٓا۟ إِنِّى مَعَكُمْ رَقِيبٌ
Wa yaa qawmi’ maloo ‘alaa makaanatikum innee ‘aamilun sawfa ta’lamoona mai yaateehi ‘azaabuny yukhzeehi wa man huwa kaazib; wartaqibooo innnee ma’akum raqeeb
93. And O my people, work according to your position; indeed, I am working. You are going to know to whom will come a punishment that will disgrace him and who is a liar. So watch; indeed, I am with you a watcher, [awaiting the outcome].”
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ
Wa lammaa jaaa’a amrunaa najjainaa shu’aibanw wal lazeena aamanoo ma’ahoo birahmatim minnaa wa akhazatil lazeena zalamus saihatu fa asbahoo fee diyaarihim jaasimeen
94. And when Our command came, We saved Shu’ayb and those who believed with him, by mercy from Us. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَا بُعْدًا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ
Ka-al-lam yaghnaw feehaaa; alaa bu’dal li Madyana Kamaa ba’idat Samood (section 8)
95. As if they had never prospered therein. Then, away with Madyan as Thamud was taken away.
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍ مُّبِينٍ
Wa laqad arsalnaa Moosaa bi Aayaatinaa wa sultaanim mubeen
96. And We did certainly send Moses with Our signs and a clear authority
إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱتَّبَعُوٓا۟ أَمْرَ فِرْعَوْنَ ۖ وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيدٍ
Ilaa Fir’awna wa mala’ihee fattaba’ooo amra Fir’awna wa maaa amru Fir’awna birasheed
97. To Pharaoh and his establishment, but they followed the command of Pharaoh, and the command of Pharaoh was not [at all] discerning.
يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ
Yaqdumu qawmahoo Yawmal Qiyaamati fa awrada humun Naara wa bi’sal wirdul mawrood
98. He will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led.
وَأُتْبِعُوا۟ فِى هَـٰذِهِۦ لَعْنَةً وَيَوْمَ ٱلْقِيَـٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ
Wa utbi’oo fee haazihee la’natanw wa Yawmal Qiyaamah; bi’sar rifdul marfood
99. And they were followed in this [world] with a curse and on the Day of Resurrection. And wretched is the gift which is given.
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْقُرَىٰ نَقُصُّهُۥ عَلَيْكَ ۖ مِنْهَا قَآئِمٌ وَحَصِيدٌ
Zaalika min ambaaa’il quraa naqussuhoo ‘alaika minhaa qaaa’imunw wa haseed
100. That is from the news of the cities, which We relate to you; of them, some are [still] standing and some are [as] a harvest [mowed down].
وَمَا ظَلَمْنَـٰهُمْ وَلَـٰكِن ظَلَمُوٓا۟ أَنفُسَهُمْ ۖ فَمَآ أَغْنَتْ عَنْهُمْ ءَالِهَتُهُمُ ٱلَّتِى يَدْعُونَ مِن دُونِ ٱللَّهِ مِن شَىْءٍ لَّمَّا جَآءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ
Wa maa zalamnaahum wa laakin zalamooo anfusahum famaaa aghnat ‘anhum aalihatuhumul latee yad’oona min doonil laahi min shai’il lammaa jaaa’a amru Rabbika wa maa zaadoohum ghaira tatbeeb
101. And We did not wrong them, but they wronged themselves. And they were not availed at all by their gods which they invoked other than Allah when there came the command of your Lord. And they did not increase them in other than ruin.
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَـٰلِمَةٌ ۚ إِنَّ أَخْذَهُۥٓ أَلِيمٌ شَدِيدٌ
Wa kazaalika akhzu Rabbika izaaa akhazal quraa wa hiya zaalimah; inna akhzahooo aleemun shadeed
102. And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.
إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّمَنْ خَافَ عَذَابَ ٱلْءَاخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌ مَّشْهُودٌ
Inna fee zaalika la aayatal liman khaafa ‘azaabal Aakhirah; zaalika Yawmum majmoo’ul lahun naasu wa zaalika Yawmum mashhood
103. Indeed in that is a sign for those who fear the punishment of the Hereafter. That is a Day for which the people will be collected, and that is a Day [which will be] witnessed.
وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٍ مَّعْدُودٍ
Wa maa nu’akhkhiruhooo illaa li ajalim ma’dood
104. And We do not delay it except for a limited term.
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِۦ ۚ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
Yawma yaati laa takallamu nafsun illaa bi iznih; faminhum shaqiyyunw wa sa’eed
105. The Day it comes no soul will speak except by His permission. And among them will be the wretched and the prosperous.
فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ
Fa ammal lazeena shaqoo fafin Naari lahum feehaa zafeerunw wa shaheeq
106. As for those who were [destined to be] wretched, they will be in the Fire. For them therein is [violent] exhaling and inhaling.
خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ
Khaalideena feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa’a Rabbuk; inna Rabbaka fa’ ‘aalul limaa yureed
107. [They will be] abiding therein as long as the heavens and the earth endure, except what your Lord should will. Indeed, your Lord is an effecter of what He intends.
۞ وَأَمَّا ٱلَّذِينَ سُعِدُوا۟ فَفِى ٱلْجَنَّةِ خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۖ عَطَآءً غَيْرَ مَجْذُوذٍ
Wa ammal lazeena su’idoo fafil Jannati khaalideena feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa’a Rabbuk; ataaa’an ghaira majzooz
108. And as for those who were [destined to be] prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will – a bestowal uninterrupted.
فَلَا تَكُ فِى مِرْيَةٍ مِّمَّا يَعْبُدُ هَـٰٓؤُلَآءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ ءَابَآؤُهُم مِّن قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍ
Falaa taku fee miryatim mimmmaa ya’budu haaa’ulaaa’; maa ya’budoona illaa kamaa ya’budu aabaaa’uhum min qabl; wa innaa lamuwaf foohum naseebahum ghaira manqoos (section 9)
109. So do not be in doubt, [O Muhammad], as to what these [polytheists] are worshipping. They worship not except as their fathers worshipped before. And indeed, We will give them their share undiminished.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
Wa laqad aatainaa Moosal Kitaaba fakhtulifa feeh; wa law laa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
110. And We had certainly given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been judged between them. And indeed they are, concerning the Qur’an, in disquieting doubt.
وَإِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَـٰلَهُمْ ۚ إِنَّهُۥ بِمَا يَعْمَلُونَ خَبِيرٌ
Wa inna kullal lammaa la yuwaffiyannahum Rabbuka a’maalahum; innahoo bimaa ya’maloona Khabeer
111. And indeed, each [of the believers and disbelievers] – your Lord will fully compensate them for their deeds. Indeed, He is Acquainted with what they do.
فَٱسْتَقِمْ كَمَآ أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا۟ ۚ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ
Fastaqim kamaaa umirta wa man taaba ma’aka wa laa tatghaw; innahoo bimaa ta’maloona Baseer
112. So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah ], and do not transgress. Indeed, He is Seeing of what you do.
وَلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا۟ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنصَرُونَ
Wa laa tarkanooo ilal lazeena zalamoo fatamassa kumun Naaru wa maa lakum min doonil laahi min awliyaaa’a summa laa tunsaroon
113. And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ
Wa aqimis Salaata tarafayin nahaari wa zulafam minal layl; innal hasanaati yuzhibnas saiyi aat; zaalika zikraa liz zaakireen
114. And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.
وَٱصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
Wasbir fa innal laaha laa yudee’u ajral muhsineen
115. And be patient, for indeed, Allah does not allow to be lost the reward of those who do good.
فَلَوْلَا كَانَ مِنَ ٱلْقُرُونِ مِن قَبْلِكُمْ أُو۟لُوا۟ بَقِيَّةٍ يَنْهَوْنَ عَنِ ٱلْفَسَادِ فِى ٱلْأَرْضِ إِلَّا قَلِيلًا مِّمَّنْ أَنجَيْنَا مِنْهُمْ ۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُوا۟ مَآ أُتْرِفُوا۟ فِيهِ وَكَانُوا۟ مُجْرِمِينَ
Falaw laa kaana minal qurooni min qablikum ooloo baqiyyatiny yanhawna ‘anil fasaadi fil ardi illaa qaleelam mimman anjainaa minhum; wattaba’al lazeena zalamoo maaa utrifoo feehi wa kaanoo mujrimeen
116. So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth – except a few of those We saved from among them? But those who wronged pursued what luxury they were given therein, and they were criminals.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ
Wa maa kaana Rabbuka liyuhlikal quraa bizulminw wa ahluhaa muslihoon
117. And your Lord would not have destroyed the cities unjustly while their people were reformers.
وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةً وَٰحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ
Wa law shaaa’a Rabbuka laja’alannnaasa ummatanw waa hidatanw wa laa yazaaloona mukhtalifeen
118. And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.
إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
Illaa mar rahima Rabbuk; wa lizaalika khalaqahum; wa tammat Kalimatu Rabbika la amla’ana Jahannama minal jinnati wannnaasi ajma’een
119. Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, “I will surely fill Hell with jinn and men all together.”l
وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَ ۚ وَجَآءَكَ فِى هَـٰذِهِ ٱلْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
Wa kullan naqussu ‘alaika min ambaaa’ir Rusuli maa nusabbitu bihee fu’aadak; wa jaaa’aka fee haazihil haqqu wa maw’izatunw wa zikraa lilmu’ mineen
120. And each [story] We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.
وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنَّا عَـٰمِلُونَ
Wa qul lillazeena laa yu’minoona’ maloo ‘alaa makaanatikum innaa ‘aamiloon
121. And say to those who do not believe, “Work according to your position; indeed, we are working.
وَٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ
Wantaziroo innaa mun taziroon
122. And wait, indeed, we are waiting.”
وَلِلَّهِ غَيْبُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلْأَمْرُ كُلُّهُۥ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ
Wa lillaahi ghaibus samaawaati wal ardi wa ilaihi yurja’ul amru kulluhoo fa’bu-dhu wa tawakkal ‘alaih; wa maa Rabbuka bighaafilin ‘ammaa ta’maloon (section 10)
123. And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do.
The Tafsir of Surah Hud By Ibn Kathir
Chapter – 11
Which was Revealed in Makkah
Surah Hud made the Prophet’s Hair turn Gray
Abu `Isa At-Tirmidhi recorded from Ibn `Abbas that Abu Bakr said, “O Messenger of Allah, verily your hair has turned gray.” The Prophet replied,
(Surahs Hud, Al-Waqi`ah, Al-Mursalat, `Amma Yatasa’lun ﴿An-Naba’﴾ and Idhash-Shamsu Kuwwirat ﴿At-Takwir﴾ have turned my hair gray.) In another narration he said,
(Surah Hud and its sisters…)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Alif Lam Ra. (This is) a Book, the Ayat whereof are perfect (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted (with all things).) (2. (Saying) worship none but Allah. Verily, I (Muhammad) am unto you from Him a warner and a bringer of glad tidings.) (3. And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace. But if you turn away, then I fear for you the torment of a Great Day.) (4. To Allah is your return, and He is able to do all things.”)
The Qur’an and its Call to (worship) Allah Alone
A discussion concerning the letters of the alphabet (which appear at the beginning of some chapters of the Qur’an) has already preceded at the beginning of Surat Al-Baqarah. That discussion is sufficient without any need for repetition here. Concerning Allah’s statement,
(The Ayat whereof are perfect and then explained in detail) This means perfect in its wording, detailed in its meaning. Thus, it is complete in its form and its meaning. This interpretation was reported from Mujahid and Qatadah, and Ibn Jarir ﴿At-Tabari﴾ preferred it. Concerning the meaning of Allah’s statement,
(from One (Allah), Who is All-Wise, Well-Acquainted.) This means that it (the Qur’an) is from Allah, Who is Most Wise in His statements and His Laws, and Most Aware of the final outcome of matters.
((Saying) worship none but Allah.) This means that this Qur’an descended, perfect and detailed, with the purpose of Allah’s worship alone, without any partners. This is similar to the statement of Allah, the Exalted,
(And We did not send any Messenger before you but We revealed to him (saying): There is no God but I, so worship Me.) ﴿21:25﴾ It is similar to Allah’s statement,
(And verily, We have sent among every Ummah a Messenger (proclaiming): `Worship Allah (Alone), and avoid Taghut (calling false deities.)’)﴿16:36﴾ In reference to Allah’s statement,
(Verily, I am unto you from Him a warner and a bringer of glad tidings.) This means, “Verily, I am unto you a warner of the punishment if you oppose Him (Allah), and a bringer of the good news of reward if you obey Him.” This meaning has been recorded in the authentic Hadith which states that the Messenger of Allah ascended mount As-Safa and called out to his near relatives of the Quraysh tribe. When they gathered around him, he said,
(O people of Quraysh, if I informed you that a cavalry was going to attack you in the morning, would you not believe me) They replied, “We have not found you to be a liar.” He said,
(Verily I am a warner unto you before a severe punishment.) Concerning His statement,
(And (commanding you): `Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace.) This means, “I am commanding you to seek forgiveness from previous sins and to turn to Allah from future sins, and thereafter you abide by that.”
(that He may grant you good enjoyment,) This is in reference to this worldly life.
(for a term appointed, and bestow His abounding grace to every owner of grace.) This refers to the Hereafter, according to Qatadah. “This is like the statement of Allah,
(Whoever works righteousness — whether male or female — while a true believer, verily to him We will give a good life.)﴿16:97﴾ Concerning Allah’s statement,
(But if you turn away, then I fear for you the torment of a Great Day.) This is a severe threat for whoever turns away from the commandments of Allah, the Exalted, and rejects His Messengers. Verily, the punishment will afflict such a person on the Day of Resurrection and there will be no escape from it.
(To Allah is your return,) This is means your return on the Day of Judgement.
(and He is able to do all things.) This means that He is capable of doing whatever He wishes, whether it be goodness towards His Awliya’ (friends and allies), or vengeance upon His enemies. This also includes His ability to repeat the creation of His creatures on the Day of Resurrection. This section encourages fear, just as the previous section encourages hope.
(5. No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breasts.)
Allah is Aware of All Things
Ibn `Abbas said, “They used to dislike facing the sky with their private parts, particularly during sexual relations. Therefore, Allah revealed this verse.” Al-Bukhari recorded by way of Ibn Jurayj, who reported from Muhammad bin `Abbad bin Ja`far who said, “Ibn `Abbas recited, (????? ????????? ?????????? ???????????) “Behold their breasts did fold up.” So I said: `O Abu Al-`Abbas! What does -their breasts did fold up- mean’ He said, `The man used to have sex with his woman, but he would be shy, or he used to have answering the call of nature (in an open space) but, he would be shy. Therefore, this verse,
(No doubt! They did fold up their breasts,) was revealed.”’ In another wording of this narration, Ibn `Abbas said, “There were people who used to be shy to remove their clothes while answering the call of nature in an open space and thus be naked exposed to the sky. They were also ashamed of having sexual relations with their women due to fear of being exposed towards the sky. Thus, this was revealed concerning them.” Al-Bukhari reported that Ibn `Abbas said that
(they cover themselves) means that they cover their heads.
(6. And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.)
Allah is Responsible for the Provisions of All Creatures
Allah, the Exalted, informs that He is responsible for the provisions of all the creatures that dwell in the earth, whether they are small, large, sea-dwelling or land-dwelling. He knows their place of dwelling and their place of deposit. This means that He knows where their journeying will end in the earth and where they will seek shelter when they wish to nest. This place of nesting is also considered their place of deposit. `Ali bin Abi Talhah and others reported from Ibn `Abbas that he said concerning the statement,
(And He knows its dwelling place) that it means where it resides. In reference to the statement,
(and its deposit.) he (Ibn `Abbas) said it means where it will die. Allah informs us that all of this is written in a Book with Allah that explains it in detail. This is similar to Allah’s statement,
(There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) ﴿6:38﴾, and
(And with Him are the keys of the Ghayb (all that is hidden and unseen), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) ﴿6:59﴾
(7. And He it is Who has created the heavens and the earth in six Days and His Throne was over the water, that He might try you, which of you is the best in deeds. But if you were to say to them: “You shall indeed be raised up after death,” those who disbelieve would be sure to say, “This is nothing but obvious magic.”) (8. And if We delay the torment for them till a determined Ummah (term), they are sure to say, “What keeps it back” Verily, on the day it reaches them, nothing will turn it away from them, and they will be surrounded by (or fall in) that at which they used to mock!)
Allah created the Heavens and the Earth in Six Days
Allah, the Exalted, informs of His power over all things, and that He created the heavens and the earth in six days. He mentions that His Throne was over the water before that, just as Imam Ahmad recorded that `Imran bin Husayn said, “The Messenger of Allah said,
(Accept the glad tidings, O tribe of Tamim!) They said, `Verily you have brought us glad tidings and you have given us.’ Then he said,
(Accept the glad tidings, O people of Yemen!) They said, `We accept. Therefore, inform us about the beginning of this matter and how it was.’ He said,
(Allah was before everything and His Throne was over the water. He then wrote in the Preserved Tablet mentioning everything.) Then a man came to me and said, “O `Imran, your she camel has escaped from her fetter.” I then went out after her and I do not know what was said after I left.” This Hadith has been recorded in the Two Sahihs of Al-Bukhari and Muslim with a variety of wordings. In Sahih Muslim, it is recorded that `Abdullah bin `Amr bin Al-`As said that the Messenger of Allah said,
(Verily Allah measured the amount of sustenance of the creatures fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Under the explanation of this verse, Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said,
(Allah, the Mighty and Sublime, said, `Spend and I will spend on you.’) And he said,
(Allah’s Hand is full, and it is not diminished by spending throughout the night and the day.) He also said,
(Have you seen what has been spent since the creation of the heavens and the earth Verily it does not diminish what is in His Right Hand (in the slightest) and His Throne was over the water. In His Hand is the Scale and he lowers and raises it.) Concerning Allah’s statement,
(that He might try you, which of you is the best in deeds.) This means that He created the heavens and the earth for the benefit of His servants, whom He created so that they may worship Him and not associate anything with Him as a partner. Allah did not create this creation (of the heavens and the earth) out of mere frivolity. This is similar to His statement,
(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!) ﴿38: 27﴾ Allah the Exalted, said,
(Did you think that We created you in play (without any purpose), and that you would not be brought back to Us So Exalted is Allah, the True King: there is no God but He, the Lord of the Supreme Throne!) ﴿23:115-116﴾ Allah, the Exalted, said,
(And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) ﴿51:56﴾ Concerning the statement of Allah,
(that He might try you,) It means so that He (Allah) may test you. Concerning the statement,
(which of you is the best in deeds.) It is important to note here that Allah did not say, “Which of you has done the most deeds.” Rather, He said, “Best in deeds.” A deed cannot be considered a good deed until it is done sincerely for Allah, the Mighty and Sublime, and it must be in accordance with the legislation of the Messenger of Allah . Whenever a deed lacks one of these conditions, then it is null and void.
The Polytheists hasten their Torment by arguing against Resurrection after Death
Concerning Allah’s statement,
(But if you were to say to them: “You shall indeed be raised up after death.”) Allah, the Exalted, is saying, “O Muhammad, if you were to inform these polytheists that Allah is going to resurrect them after their death, just as He created them originally (they would still reject).” Even though they know that Allah, the Exalted, is the One Who created the heavens and the earth, just as He said,
(And if you ask them who created them, they will surely say: “Allah.”)﴿43:87﴾ Allah says,
(And if you were to ask them: “Who has created the heavens and the earth and subjected the sun and the moon” They will surely reply: “Allah.”) ﴿29:61﴾ Even after their awareness of this (Allah’s creating), they still reject the resurrection and the promised return on the Day of Judgement. Yet, in reference to ability, the resurrection is easier (for Allah to perform) than the original creation. As Allah said,
(And He it is Who originates the creation, then He will repeat it (after it has perished); and this is easier for Him.) ﴿30:27﴾ Allah also said,
(The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.) ﴿31:28﴾ Concerning the statement,
(This is nothing but obvious magic.) The polytheists say this due to their disbelief and obstinacy. They say, “We do not believe your claim that resurrection will occur.” They also say, “He (Muhammad) only says this (resurrection of the dead) because he is bewitched, and he wants you to follow him in what his bewitchment tells him. Concerning Allah’s statement,
(And if We delay the torment for them till a determined term,) Allah, the Exalted, is saying “If We delay the torment and the destruction of these polytheists until an appointed time and a period determined, and We promise them a specific time period (of life), they would still say, in rejection and haste;
(What keeps it back) They mean by this, “What delays this torment from overtaking us” Both rejection and doubt are their very nature. Therefore, they have no escape or refuge from the torment.
The Meanings of the Word Ummah
The word Ummah is used in the Qur’an and Sunnah with a number of different meanings. Sometimes when it is used it means a specified period of time. An example is the statement of Allah, the Exalted, in this verse,
(till a determined Ummah (term),) This is also the meaning in the statement of Allah in Surah Yusuf,
(Then the man who was released, now after Ummah (some time) remembered.) ﴿12:45﴾ The word Ummah is also used to refer to the Imam (leader) who is followed. An example of this is in the statement of Allah,
(Verily, Ibrahim was an Ummah, obedient to Allah, Hanif, and he was not of those who were polytheists.) ﴿16:120﴾ The word Ummah is also used to mean religion and religious creed. This is as Allah mentions concerning the polytheists, that they said,
(Verily, we found our fathers following a certain way and religion, and we will indeed follow their footsteps. ) ﴿43:23﴾ The word Ummah is also used to mean a group (of people). This is as Allah says,
(And when he arrived at the water (well) of Madyan, he found there a group of men watering (their flocks).) ﴿28:23﴾ Allah also said,
(And verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allah (Alone), and avoid Taghut.”) ﴿16:36﴾ Allah also said,
(And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged.) ﴿10:47﴾ The meaning of Ummah here is those people who have had a Messenger sent among them. The meaning of Ummah in this context includes the believers and the disbelievers among them. This is like what has been recorded in Sahih Muslim,
(By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.) In reference to the Ummah of followers, then they are those who believe in the Messengers, as Allah said,
(You (the followers of Prophet Muhammad) are the best Ummah ever raised up for mankind.) ﴿3:110﴾ In the Sahih the Prophet said,
(Then I will say, “My Ummah (followers), my Ummah!”) The word Ummah is also used to mean a sect or party. An example of this usage is in the statement of Allah,
(And of the people of Musa there is an Ummah who lead (the men) with truth and established justice therewith.) ﴿7:159﴾ Likewise is His statement,
(A party of the People of the Scripture stand for the right.) ﴿3:113﴾
(9. And if We give man a taste of mercy from Us, and then withdraw it from him, verily, he is despairing, ungrateful.) (10. But if We let him taste good (favor) after evil (poverty and harm) has touched him, he is sure to say: “Ills have departed from me.” Surely, he is exultant and boastful (ungrateful to Allah).) (11. Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward (Paradise).)
The changing of Man’s Attitude in Happiness and Hardship
Allah, the Exalted, informs about mankind and the blameworthy characteristics that he possesses, except for those believing servants upon whom Allah has bestowed His mercy. Allah explains that when any hardship befalls man, after he has experienced blessings, he is disheartened and he despairs of any good in the future. He denies and rejects (the bounties of) his previous condition. Thus, he behaves as if he has never seen any good and he loses all hope for relief (from his situation). Likewise, if any blessing befalls him after displeasure,
(he is sure to say, “Ills have departed from me.”) This means that he will claim that no harm or calamity will afflict him after this (blessing).
(Surely, he is exultant and boastful (ungrateful to Allah).) This means that he is pleased with what he has in his hand and ungrateful (to Allah). At the same time he is boastful towards others. Allah, the Exalted, then says,
(Except those who show patience) meaning, those who show patience during times of hardship and adversity. In reference to Allah’s statement,
(and do righteous good deeds) This means that they perform the good deeds in times of ease and good health. Concerning the statement,
(those, theirs will be forgiveness) meaning, that they will be forgiven due to the calamities that afflicted them. Concerning Allah’s statement,
(and a great reward.) This great reward is due to them because of what they sent forth (of good deeds) in their times of ease. This is similar to what is mentioned in the Hadith,
(By He in Whose Hand is my soul! No worry, calamity, distress, illness, or grief strikes a believer, even the prick of a thorn, except that Allah will expiate his sins for him because of it.) In the Sahih it is recorded that the Prophet said,
(By He in Whose Hand is my soul! Allah does not decree any matter for the believer except that it is good for him. If any blessing befalls him, he is thankful (to Allah) and that is good for him. If any harm comes to him, he is patient and that is also good for him. This is (a bounty) exclusively for the believer.) For this reason, Allah, the Exalted, says,
(By Al-`Asr (the time). Verily, man is in loss. Except those who believe and do righteous good deeds. And recommend one another to the truth and recommend one another to patience.) ﴿103:1-3﴾ Allah also says,
(Verily, man was created very impatient.) ﴿70:19﴾
(12. So perchance you may give up a part of what is revealed unto you, and that your breast feels straitened for it because they say, “Why has not a treasure been sent down unto him, or an angel come with him” But you are only a warner. And Allah is a Guardian over all things.) (13. Or they say, “He forged it.” Say: “Bring you then ten forged Surahs like unto it, and call whomsoever you can, other than Allah, if you speak the truth!”) (14. If then they answer you not, know then that it is sent down with the knowledge of Allah and that there is no god besides Him! Will you then be Muslims)
The Messenger grieving by the Statements of the Polytheists, and His Gratification
This statement of Allah, the Exalted, to His Messenger comforted the worries that the polytheists were causing him due to their statements directed towards him. This is just as Allah says about them,
(And they say: “Why does this Messenger eat food, and walk about in the markets. Why is not an angel sent down to him to be a warner with him” Or; “(why) has not a treasure been granted to him, or why has he not a garden whereof he may eat” And the wrongdoers say: “You follow none but a man bewitched.”) ﴿25:7-8﴾ Thus, Allah commanded His Messenger and guided him to not let these statements of theirs grieve his heart. Allah directed him to not let these statements prevent him, or deter him from calling them to Allah, both day and night. This is as Allah said,
(Indeed, We know that your breast is straitened at what they say.) ﴿15:97﴾ Allah says in this verse,
(So perchance you may give up a part of what is revealed unto you, and that your breast feels straitened for it because they say…) The meaning here is that he (the Prophet ) may be compelled to give up the Message due to what they (the polytheists) say about him. However, Allah goes on to explain: “You (Muhammad) are only a warner and you have an example in your brothers of the Messengers who came before you. For verily, the previous Messengers were rejected and harmed, yet they were patient until the help of Allah came to them.”
An Explanation concerning the Miracle of the Qur’an
Then Allah, the Exalted, explains the miracle of the Qur’an, and that no one is able to produce its like, or even bring ten chapters, or one chapter like it. The reason for this is that the Speech of the Lord of all that exists is not like the speech of the created beings, just as His attributes are not like the attributes of the creation. Nothing resembles His existence. Exalted is He, the Most Holy, and the Sublime. There is no deity worthy of worship except He and there is no true Lord other than He. Then Allah goes on to say,
(If then they answer you not,) Meaning, that if they do not come with a reply to that which you have challenged them with (to the reproduction of ten chapters like the Qur’an), then know that it is due to their inability to do so. Know (that this is a proof) that this is the speech revealed from Allah. It contains His knowledge, His commands and His prohibitions. Then Allah continues by saying,
(and that there is no God besides Him! Will you then be Muslims)
(15. Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein.) (16. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do.)
Whoever wants the Worldly Life, then He will have no Share of the Hereafter
Al-`Awfi reported that Ibn `Abbas said concerning this verse, “Verily those who show off, will be given their reward for their good deeds in this life. This will be so that they are not wronged, even the amount equivalent to the size of the speck on a date-stone.” Ibn `Abbas continued saying, “Therefore, whoever does a good deed seeking to acquire worldly gain – like fasting, prayer, or standing for prayer at night – and he does so in order to acquire worldly benefit, then Allah says, `Give him the reward of that which he sought in the worldly life,’ and his deed that he did is wasted because he was only seeking the life of this world. In the Hereafter he will be of the losers.” A similar narration has been reported from Mujahid, Ad-Dahhak and many others. Anas bin Malik and Al-Hasan both said, “This verse was revealed concerning the Jews and the Christians.” Mujahid and others said, “This verse was revealed concerning the people who perform deeds to be seen.” Qatadah said, “Whoever’s concern, intention and goal is this worldly life, then Allah will reward him for his good deeds in this life. Then, when reaches the next life, he will not have any good deeds that will be rewarded. However, concerning the believer, he will be rewarded for his good deeds in this life and in the Hereafter as well.” Allah, the Exalted, says,
(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer – then such are the ones whose striving shall be appreciated. On each – these as well as those – We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden. See how We prefer one above another, and verily, the Hereafter will be greater in degrees and greater in intricacy.) ﴿17:18-21﴾ Allah, the Exalted, says,
(Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) ﴿42:20﴾
(17. Can they who rely on a clear proof from their Lord, and whom a witness from Him recites (follows) it; and before it, came the Book of Musa, a guidance and a mercy, they believe therein, but those of the sects that reject it, the Fire will be their promised meeting place. So be not in doubt about it. Verily, it is the truth from your Lord, but most of mankind believe not.)
The One Who believes in the Qur’an is upon Clear Proof from His Lord
Allah, the Exalted, informs of the condition of the believers who are upon the natural religion of Allah, which He made inherent in His creatures. This is based upon their confession to Him that there is none worthy of worship except He. This is similar to Allah’s statement,
(So set you your face towards the religion, Hanifan. Allah’s Fitrah with which He has created mankind.) ﴿30:30﴾, In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah said,
(Every child is born upon the Fitrah, but his parents make him a Jew, Christian, or Magian. This is just as the calf that is born whole. Have you noticed any calves that are born mutilated) In Sahih Muslim it is recorded that `Iyad bin Himar said that the Messenger of Allah said,
(Allah, the Exalted, says, `Verily, I created my servants Hunafa’, but the devils came to them and distracted them from their religion. They made unlawful for them what I had made lawful for them and they commanded them to associate partners with Me, concerning which no authority has been revealed.) Therefore, the believer is one who remains upon this Fitrah. Concerning Allah’s statement,
(and whom a witness from Him recites (follows) it;) This means that a witness comes to him from Allah. That witness is the pure, perfect and magnificent legislation that Allah revealed to the Prophets. These legislations were finalized with the legislation (Shari`ah) of Muhammad . The believer has the natural disposition that bears witness to (the truth of) the general legislation, and accepts that specific laws are taken from the general legislation. The Fitrah accepts the Shari`ah and believes in it. For this reason Allah, the Exalted, says,
(Can they who rely on a clear proof from their Lord, and whom a witness from Him recites (follows) it;) This clear proof which is recited is the Qur’an, which Jibril conveyed to the Prophet and the Prophet Muhammad conveyed it to his Ummah. Then Allah says,
(and before it, came the Book of Musa,) This means that before the Qur’an, there was the Book of Musa, the Tawrah.
(a guidance and a mercy) This means that Allah, the Exalted, revealed it to that Ummah as a leader for them and a guide for them to follow, as a mercy from Allah upon them. Therefore, whoever believed in it with true faith, then it would lead him to believe in the Qur’an as well. For this reason Allah said,
(they believe therein) Then Allah, the Exalted, threatens those who reject the Qur’an, or any part of it, by saying,
(but those of the sects that reject it, the Fire will be their promised meeting place.) This is directed towards everyone on the face of the earth who disbelieves in the Qur’an, whether they are idolators, disbelievers, People of the Scripture, or other sects from the descendants of Adam. This applies to all whom the Qur’an reaches, regardless of their differences in color, appearance, or nationality. As Allah says,
(that I may therewith warn you and whomsoever it may reach. ) ﴿6:19﴾ Allah, the Exalted, said,
(Say: “O mankind! Verily, I am sent to you all as the Messenger of Allah.”) Allah says,
(but those of the sects that reject it, the Fire will be their promised meeting place.) In Sahih Muslim it is recorded that Abu Musa Al-Ash`ari, may Allah be pleased with him, said that the Messenger of Allah said,
(By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.)
Every Hadith is confirmed by the Qur’an
Ayyub As-Sakhtiyani reported from Sa`id bin Jubayr that he said, “I did not hear any Hadith of the Prophet , substantiated as he stated it, except that I found its confirmation in the Qur’an. (The narrator said, “Or he said, `I found its verification in the Qur’an.”’) Thus, it reached me that the Prophet said,
(There is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hellfire.) Therefore, I said, `Where is its verification in the Book of Allah Most of what I have heard reported from the Messenger of Allah , I have found its verification in the Qur’an.’ Then I found this verse,
(but those of the sects that reject it (the Qur`an), the Fire will be their promised meeting place.) And this means from all religions.” Then Allah says,
(So be not in doubt about it. Verily, it is the truth from your Lord,) This means that the Qur’an is the truth from Allah and there is no doubt or suspicion concerning it. This is as Allah says,
(Alif Lam Mim. The revelations of the Book in which there is no doubt, is from the Lord of all that exists!)﴿32:1-2﴾ Allah, the Exalted, says,
(Alif Lam Mim. This is the Book in which there is no doubt.) ﴿2:1-2﴾ The Ayah;
(but most of mankind believe not.) is similar to Allah’s statement,
(And most of mankind will not believe even if you desire it eagerly.)﴿12:103﴾ Likewise, Allah says,
(And if you obey most of those on the earth, they will mislead you far away from Allah’s path.) Allah also says,
(And indeed Iblis did prove true his thought about them: and they followed him, all except a group of true believers.)﴿34:20﴾
(18. And who does more wrong than he who invents a lie against Allah. Such will be brought before their Lord, and the witnesses will say,”These are the ones who lied against their Lord!” No doubt! The curse of Allah is on the wrongdoers.) (19. Those who hinder (others) from the path of Allah, and seek a crookedness therein, while they are disbelievers in the Hereafter.) (20. By no means will they escape on earth, nor have they protectors besides Allah! Their torment will be doubled! They could not bear to listen and they used not to see (the truth).) r(21. They are those who have lost their own selves, and that which they invented eluded them.) (22. Certainly, they are those who will be the greatest losers in the Hereafter.)
Those Who invent Lies against Allah and hinder Others from His Path are the Greatest Losers
Allah, the Exalted, explains the condition of those who lie against Him and that their scandal in the Hereafter will be presented before the heads of creation (for testimony) from the angels, Messengers, Prophets and the rest of mankind and Jinns. This is just as Imam Ahmad recorded from Safwan bin Muhriz. Safwan said, “I was holding the hand of Ibn `Umar when a man was brought to him. The man said, `How did you hear the Messenger of Allah describe An-Najwa (secret counsel or confidential talk) on the Day of Resurrection’ Ibn `Umar said, `I heard him say,
(Verily, Allah, the Mighty and Sublime, will draw near the believer and He will place His shade over him. He will conceal him from the people and make him confess to his sins. He will say to him, “Do you recognize this sin Do you recognize that sin Do you recognize such and such sin” This will continue until He makes him confess to all of his sins and he (the believer) will think to himself that he is about to be destroyed. Then Allah will say, “Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.” Then he (the believer) will be given his Book of good deeds. As for the disbelievers and the hypocrites, the witnesses will say,)
(These are the ones who lied against their Lord! No doubt! The curse of Allah is on the wrongdoers).” Both Al-Bukhari and Muslim recorded this narration in the Two Sahihs. Concerning Allah’s statement,
(Those who hinder (others) from the path of Allah, and seek a crookedness therein,) This means that they prevent the people from following the truth and traversing upon the path of guidance that leads to Allah, the Mighty and Sublime. In doing so they also keep the people away from Paradise itself. Allah’s statement,
(and seek a crookedness therein,) This means that they want their path to be crooked and uneven. Then, Allah’s statement,
(while they are disbelievers in the Hereafter.) This means that they deny the Hereafter and they reject the idea that any of its events will occur, or any of it exists at all. Concerning Allah’s statement,
(By no means will they escape on earth, nor have they protectors besides Allah!) This means that these disbelievers are under the power of Allah and His force. They are in His grasp and are subject to His authority. He is Most Able to exact vengeance against them in this life before the coming of the Hereafter. This is like Allah’s statement,
(but He gives them respite up to a Day when the eyes will stare in horror.)﴿14:42﴾ In the Two Sahihs it is recorded that the Prophet said,
(Verily Allah gives respite to the oppressor until He seizes him, then he will not be able to escape Him.) For this reason Allah says,
(Their torment will be doubled!) This means that the torment will be doubled upon them, because Allah gave them hearing, vision and hearts, but these things did not benefit them. Rather, they were deaf from hearing the truth and blinded away from following it. This is just as Allah has mentioned concerning them when they enter into the Hellfire. Allah says,
(And they will say: “Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!”) Allah also says,
(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment.)﴿16:88﴾ For this reason they will be punished for every command that they abandoned and every prohibition that they indulged in. Then Allah continues by saying,
(They are those who have lost their own selves, and that which they invented eluded them.) They lost themselves, meaning that they be made to enter a blazing Fire, where they will be punished, and its torment will not be lifted from them for even the blinking of an eye. This is as Allah said,
(Whenever it abates, We shall increase for them the fierceness of the Fire.)﴿17:97﴾ Concerning the statement,
(eluded them.) meaning that it has left them.
(that which they invented) besides Allah, such as rivals and idols. Yet, these things did not avail them in the slightest. In fact, these things actually caused them great harm. This is as Allah says,
(And when mankind are gathered, they will become their enemies and will deny their worshipping.)﴿46:6﴾ Allah says,
(When those who were followed disown those who followed (them), and they see the torment, then all their relations will be cut off from them.)﴿2:166﴾ Likewise, there are many other verses that prove this loss of theirs and their destruction. For this reason Allah says,
(Certainly, they are those who will be the greatest losers in the Hearafter.) ﴿11:22﴾ In this verse Allah informs about the direction of their end. He explains that they are the greatest losers among mankind in their transaction for the abode of the Hereafter. That is because they exchanged the highest levels (of Paradise) for the lowest levels (of Hell) and they substituted the pleasure of Gardens (of Paradise) for the fierce boiling water (of Hell). They exchanged the drink of sealed nectar with the fierce hot wind, boiling water, and a shade of black smoke. They chose food from the filth of dirty wounds instead of wide-eyed lovely maidens. They preferred Hawiyah (a pit in Hell) instead of lofty castles. They chose the anger of Allah and His punishment over nearness to Him and the blessing of gazing at Him. Therefore, it is no injustice that such people should be the greatest losers in the Hereafter.
(23. Verily, those who believe and do righteous good deeds, and humble themselves before their Lord, they will be the dwellers of Paradise to dwell therein forever.) (24. The likeness of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared Will you not then take heed)
Rewarding the People of Faith
When Allah, the Exalted, mentioned the condition of the wretched, He also commended the people of delight (the believers). They are those who believe and work righteous deeds. Thus, their hearts believed and their limbs worked righteous deeds, both in statements and actions. This includes their performance of deeds of obedience and their abandonment of evils. In this way they are the inheritors of Gardens (of Paradise), which contain lofty rooms and seats arranged in rows. Therein they will find bunches of fruit near to them, elevated couches, fair and beautiful wives, various types of fruit, desired kinds of food and delicious drinks. They also will be allowed to see the Creator of the heavens and the earth and they will be in this state of pleasure forever. They will not die, nor will they grow old. They will not experience sickness, nor will they sleep. They will not have excrement, nor will they spit or snot. Their sweat will be the perfume of musk.
The Parable of the Believers and the Disbelievers
Then, Allah, the Exalted, makes a parable of the disbelievers and the believers. He says,
(The likeness of the two parties) This refers to those disbelievers whom Allah first described as wretched, and then those believers whom He described with delightfulness. The first group is like one who is blind and deaf, while the second group is like he who sees and hears. Thus, the disbeliever is blind from the truth in this life and in the Hereafter. He is not guided to goodness, nor does he recognize it. He is deaf from hearing the proofs, thus he does not hear that which would benefit him. As Allah says,
(Had Allah known of any good in them, He would indeed have made them listen.)﴿8:23﴾ The believer is smart, bright and clever. He sees the truth and distinguishes between the truth and falsehood. Thus, he follows the good and abandons the evil. He hears and distinguishes between the proof and scepticism. Therefore, falsehood does not overcome him. Are these two types of people alike
(Will you not then take heed) This statement means, “Will you not consider, so that you may distinguish between these two categories of people.” This is as Allah mentions in another verse,
(Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)﴿59:20﴾ Allah also says,
(Not alike are the blind and the seeing. Nor are (alike) darkness and light. Nor are (alike) the shade and the sun’s heat. Nor are (alike) the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves. You are only a warner. Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them.)﴿35:19-24﴾
(25. And indeed We sent Nuh to his people (and he said): “I have come to you as a plain warner.”) (26. “That you worship none but Allah; surely, I fear for you the torment of a painful Day.”) (27. The chiefs who disbelieved among his people said: “We see you but a man like ourselves, nor do we see any follow you but the meanest among us and they (too) followed you without thinking. And we do not see in you any merit above us, in fact we think you are liars.”)
The Story of Nuh and His Conversation with His People
Allah, the Exalted, informs about Prophet Nuh. He was the first Messenger whom Allah sent to the people of the earth who were polytheists involved in worshipping idols. Allah mentions that he (Nuh) said to his people,
(I have come to you as a plain warner.) meaning, to openly warn you against facing Allah’s punishment if you continue worshipping other than Allah. Thus, Nuh said,
(That you worship none but Allah;) This can also be seen in his statement,
(surely, I fear for you the torment of a painful Day.) This means, “If you all continue doing this, then Allah will punish you with a severe punishment in the Hereafter.” Then Allah says,
(The chiefs who disbelieved among his people said;) The word `chiefs’ (Al-Mala’u) here means the leaders and the heads of the disbelievers. They said,
(We see you but a man like ourselves,) This means, “You are not an angel. You are only a human being, so how can revelation come to you over us We do not see anyone following you except the lowliest people among us, like the merchants, weavers and similar people. No people of nobility, or rulers among us follow you. These people who follow you are not known for their intelligence, wit, or sharp thinking. Rather, you merely invited them (to this Islam) and they responded to your call and followed you (ignorantly).” This is the meaning of their statement,
(nor do we see any follow you but the meanest among us and they (too) followed you without thinking.) The statement, “without thinking,” means that they merely followed the first thing that came to their minds. Concerning the statement,
(And we do not see in you any merit above us, in fact we think you are liars.) In this they are saying, “We do not see that you ﴿and your followers﴾ have any virtuous status above us in your physical appearance, your character, your provisions, or your condition, since you accepted this (new) religion of yours.”
s(in fact we think you are liars. ) This means, “We think you are lying about that which you are claiming for yourselves of righteousness, piety, worship and happiness in the abode of the Hereafter when you arrive there.” This was the response of the disbelievers to Nuh and his followers. This is a proof of their ignorance and their deficiency in knowledge and intelligence. For verily, the truth is not to be rejected because of the lowly status of those who follow it. Verily, the truth is correct in itself, regardless of whether its followers are of low status, or nobility. Actually, the reality concerning which there is no doubt, is that the followers of the truth are the noble ones, even though they may be poor. On the other hand, those who reject the truth are the lowly wretches, even though they may be wealthy. Thus, we see that usually the weakest of people are the ones who follow the truth, while the nobility and high-class people usually are opposed to the truth. This is as Allah says,
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: “We found our fathers following a cerain way and religion, and we will indeed follow their footsteps.”)﴿43:23﴾ When Heraclius, the emperor of Rome, asked Abu Sufyan Sakhr bin Harb about the qualities of the Prophet , he said to him, “Are his followers the noble people, or the weak” Abu Sufyan said, “They are the weakest of them.” Then Heraclius said, “They (weak ones) are the followers of the Messengers.” Concerning their statement,
(without thinking. ) In reality this is not objectionable, or something derogatory, because the truth when it is made clear, does not leave room for second-guessing, or excessive thinking. Rather, it is mandatory that it should be followed and this is the condition of every pious, intelligent person. No one continues doubtfully pondering the truth (after it is made clear) except one who is ignorant and excessively critical. The Messengers – Allah’s peace and blessings be upon them all – only delivered what was obvious and clear. Concerning Allah’s statement,
(And we do not see in you any merit above us,) They did not see this (the virtue of accepting Islam) because they were blind from the truth. They could not see, nor could they hear. Rather, they were wavering in their skepticism. They were wandering blindly in the darknesses of their ignorance. They, in reality, were the slanderers and liars, lowly and despicable. Therefore, in the Hereafter they will be the greatest losers.
(28. He said: “O my people! Tell me, if I have a clear proof from my Lord, and a mercy (prophethood) has come to me from Him, but that (mercy) has been obscured from your sight. Shall we compel you (to accept) it when you have a strong hatred for it)
The Response of Nuh
Allah says, informing about the response of Nuh to his people,
(Tell me, if I have a clear proof from my Lord,) Bayyinah means certainty, a clear matter, and truthful prophethood. That is the greatest mercy from Allah upon him (Nuh) and them (his people).
(but that (mercy) has been obscured from your sight.) “Obscured from your sight” in this verse means, `it was hidden from you and you are not guided to it. Thus, you ﴿people﴾ did not know its importance so you hastily rejected and denied it.’
(Shall we compel you (to accept) it) This means, “Should we force you to accept it, while you actually detest it.”
(29. And O my people! I ask of you no wealth for it, my reward is from none but Allah. I am not going to drive away those who have believed. Surely, they are going to meet their Lord, but I see that you are a people that are ignorant.) (30. And O my people! Who will help me against Allah, if I drove them away Will you not then give a thought) Nuh says to his people, “I do not ask you for any wealth in return for my sincere advice to you.” Wealth (Mal) here means, “payment that I take from you.” Nuh means, “I am only seeking the reward from Allah, the Mighty and Sublime.” Concerning the statement,
(I am not going to drive away those who have believed.) This alludes to the fact that they (the disbelievers) requested Nuh to disassociate himself from the believers, because they were averse to them and felt themselves too important to sit with them. This is similar to the request of disbelievers to the seal of the Messengers to disassociate himself from a group of the people who were considered weak in their social status. They wanted the Prophet to sit with them in a special gathering of the elite. Therefore, Allah revealed,
(And turn not away those who invoke their Lord, morning and afternoon.) Allah also says,
(Thus We have tried some of them with others, that they might say: “Is it these (poor believers) whom Allah has favored from among us” Does not Allah know best those who are grateful)﴿6:53﴾
(31. And I do not say to you that with me are the treasures of Allah, nor that I know the Ghayb; nor do I say I am an angel, and I do not say of those whom your eyes look down upon that Allah will not bestow any good on them. Allah knows what is in their inner selves. In that case, I should, indeed be one of the wrongdoers.) Nuh is informing them that he is a Messenger from Allah, calling to the worship of Allah alone, without any partners and he is doing this by the permission of Allah. At the same time, he is not asking them for any reward for this work. He invites whomever he meets, whether of nobility or low class. Therefore, whoever responds favorably, then he has achieved salvation. He also explains that he has no power to manipulate the hidden treasures of Allah, nor does he have any knowledge of the Unseen, except what Allah has allowed him to know. Likewise, he is not an angel, rather, he is merely a human Messenger aided with miracles. Nuh goes on to say, “I do not say about these people whom you (disbelievers) detest and look down upon, that Allah will not reward them for their deeds. Allah knows best what is in their souls. If they are believers in their hearts, as their condition appears to be outwardly, then they will have a good reward. If anyone behaves evilly with them after they have believed, then he is a wrongdoer who speaks what he has no knowledge of.
(32. They said: “O Nuh! You have disputed with us, and much have you prolonged the dispute with us, now bring upon us what you threaten us with, if you are of the truthful.”) (33. He said: “Only Allah will bring it (the punishment) on you, if He wills, and then you will escape not.) (34. “And my advice will not profit you, even if I wish to give you good counsel, if Allah’s will is to keep you astray. He is your Lord! and to Him you shall return.”)
The People’s Request of Nuh to bring the Torment and His Response to Them
Allah, the Exalted, informs that the people of Nuh sought to hasten Allah’s vengeance, torment, anger and the trial (His punishment). This is based on their saying,
(They said: “O Nuh! You have disputed with us and much have you prolonged the dispute with us…”) They meant by this, “You (Nuh) have argued with us long enough, and we are still not going to follow you.”
(now bring upon us what you threaten us with,) What he (Nuh) promised is referring to the vengeance and torment (from Allah). They were actually saying, “Supplicate against us however you wish, and let whatever you have supplicated come to us.”
(“…if you are of the truthful.” (In reply to this,) He said: “Only Allah will bring it (the punishment) on you, if He wills, and then you will escape not.)﴿11:32-33﴾ This means, `It is only Allah Who can punish you and hasten your punishment for you. He is the One from Whom nothing escapes. ‘
(And my advice will not profit you, even if I wish to give you good counsel, if Allah’s will is to keep you astray.) This means: something that could be useful to you (in acceptance) of my preaching to you, warning you and advising you.
(if Allah’s will is to keep you astray.) This means: your deception and your ultimate destruction.
(He is your Lord! and to Him you shall return.) He is the Owner of the finality of all matters. He is the Controller, the Judge, the Most Just and He does not do any injustice. Unto Him belongs the creation and the command. He is the Originator and the Repeater (of the creation). He is the Owner of this life and the Hereafter.
(35. Or they (the pagans of Makkah) say: “He has fabricated it.” Say: “If I have fabricated it, upon me be my crimes, but I am innocent of (all) those crimes which you commit.)
An Interruption to verify the Truthfulness of the Prophet
This is presented in the middle of the story to affirm the story itself. It is as if Allah, the Exalted, is saying to Muhammad , “Or do these obstinate disbelievers say that he fabricated this and invented it himself”
(Say: “If I have fabricated it, upon me be my crimes…”) This means: such sin would be mine alone.
(but I am innocent of (all) those crimes which you commit.) This story is not invented, or fabricated falsely. Because he (the Prophet) knows better the punishment of Allah for one who lies on Allah.
(36. And it was revealed to Nuh: “None of your people will believe except those who have believed already. So be not sad because of what they used to do.) (37. “And construct the ship under Our Eyes and with Our revelation, and address Me not on behalf of those who did wrong; they are surely to be drowned.”) (38. And as he was constructing the ship, whenever the chiefs of his people passed by him, they mocked at him. He said: “If you mock at us, so do we mock at you likewise for your mocking.”) (39. “And you will know who it is on whom will come a torment that will cover him with disgrace and on whom will fall a lasting torment.”)
The Revelation to Nuh concerning what would happen to the People and the Command to prepare for It
Allah, the Exalted, sent revelation to Nuh when his people hastened the vengeance and punishment of Allah upon themselves. Then, Nuh supplicated against them, as Allah mentioned, when He said;
(My Lord! Leave not one of the disbelievers inhabiting the earth!) ﴿71:26﴾ And he said,
(Then he invoked his Lord (saying): “I have been overcome, so help (me)!”)﴿54:10﴾ At this point Allah revealed to him,
(None of your people will believe except those who have believed already.) Therefore, do not grieve over them and do not be concerned with their affair.
(And construct the ship.) The word Fulk here means ship.
(under Our Eyes) This means under Our vision.
(and with Our revelation,) This means, “We will teach you (Nuh) what to do.”
(and address Me not on behalf of those who did wrong; they are surely to be drowned.) Muhammad bin Ishaq mentioned from the Tawrah, “Allah commanded him (Nuh) to make it (the ship) from Indian oak wood. Then He commanded him to make its length eighty cubits and its width fifty cubits. Allah then commanded him to coat its interior and exterior with tar and to make it with a slanted bow to part the water (as it sailed). Its height was thirty cubits into the sky. It had three levels and each level was ten cubits high. The lowest level was for the animals, both tame and wild, the second level was for the human beings and the highest level was for the birds. Its door was in the center of it and it had a cover on top of it that covered the entire ship. Concerning Allah’s statement,
(And as he was constructing the ship, whenever the chiefs of his people passed by him, they mocked at him.) This means that they teased him and rejected his threat that they would drown (in the forthcoming flood).
(He said: “If you mock at us, so do we mock at you likewise…”) This is a severe threat and a serious warning.
(who it is on whom will come a torment that will cover him with disgrace) This means that it (the torment) will humiliate him in this life.
(and on whom will fall a lasting torment.) that is continuous and everlasting.
(40. (So it was) till when Our command came and the oven gushed forth (water like fountains from the earth). We said: “Embark therein, of each kind two (male and female), and your family — except him against whom the Word has already gone forth — and those who believe. And none believed with him, except a few.”)
The beginning of the Flood and Nuh loads Every Creature in Pairs upon the Ship
This was the promise of Allah to Nuh , when the command of Allah came, the rain was continuous and there was a severe storm which did not slacken or subside, as Allah said,
(So We opened the gates of the heaven with water pouring forth. And We caused springs to gush forth from the earth. So the waters (of the heaven and the earth) met for a matter predestined. And We carried him on a (ship) made of planks and nails. Floating under Our Eyes: a reward for him who had been rejected!)﴿54:11-14﴾ In reference to Allah’s statement,
(and the oven gushed forth.) It is related from Ibn `Abbas that he said, “At-Tannur is the face of the earth.” This verse means that the face of the earth became gushing water springs. This continued until the water gushed forth from the Tananir, which are places of fire. Therefore, water even gushed from the places where fire normally would be. This is the opinion of the majority of the Salaf (predecessors) and the scholars of the Khalaf (later generations). At this point, Allah commanded Nuh to select one pair from every kind of creature possessing a soul, and load them on the ship. Some said that this included other creatures as well, such as pairs of plants, male and female. It has also been said that the first of the birds to enter the ship was the parrot, and the last of the animals to enter was the donkey. Concerning Allah’s statement,
(and your family — except him against whom the Word has already gone forth) This means, “Load your family upon the ship.” This is referring to the members of his household and his relatives, except him against whom the Word has already gone forth, for they did not believe in Allah. Among them was the son of Nuh, Yam, who went in hermitage. Among them was the wife of Nuh who was a disbeliever in Allah and His Messenger. Concerning Allah’s statement,
(and those who believe.) from your people.
(And none believed with him, except a few.) This means that only a very small number believed, even after the long period of time that he (Nuh) was among them — nine hundred and fifty years. It is reported from Ibn `Abbas that he said, “They were eighty people including their women.”
(41. And he said: “Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage. Surely, my Lord is Oft-Forgiving, Most Merciful.”) (42. So it (the ship) sailed with them amidst waves like mountains, and Nuh called out to his son, who had separated himself (apart): “O my son! Embark with us and be not with the disbelievers.”) (43. The son replied: “I will betake myself to some mountain, it will save me from the water.” Nuh said: “This day there is no savior from the decree of Allah except him on whom He has mercy.” And waves came in between them, so he (the son) was among the drowned.)
The riding upon the Ship and Its sailing through the huge Waves
Allah, the Exalted, says concerning Nuh, that he said to those whom he was commanded to carry them with him in the ship,
(Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage.) This means that its sailing upon the surface of the water, the end of its journeying and its anchoring, would all be with the Name of Allah. Abu Raja’ Al-`Utaridi recited it, (?????? ????? ????????? ???????????) “In the Name of Allah, Who will be the One Who moves its course, and rests its anchor.” Allah, the Exalted, said,
(And when you have embarked on the ship, you and whoever is with you, then say: “All the praises and thanks are to Allah, Who has saved us from the people who are wrongdoers. And say: “My Lord! Cause me to land at a blessed landing place, for You are the Best of those who bring to land.”)﴿23:28-29﴾ For this reason, it is preferred to mention the Name of Allah (Bismillah) at the beginning of all affairs. The Name of Allah should be mentioned when boarding a ship, or when mounting an animal. This is as Allah, the Exalted, says,
(And Who has created all the pairs and has appointed for you ships and cattle on which you ride, in order that you may mount on their backs.)﴿43:12-13﴾ This practice (mentioning Allah’s Name) has been encouraged in the Sunnah and is considered a preferred act. A discussion concerning this is forthcoming in the explanation of Surat Az-Zukhruf (43), if Allah wills. In reference to Allah’s statement,
(Surely, my Lord is Oft-Forgiving, Most Merciful.) Such statement is suitable while mentioning (His) vengeance upon the disbelievers by drowning all of them. Therefore, he (Nuh) mentions that His Lord is Oft Forgiving, Most Merciful. This is similar to Allah’s statement,
(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) ﴿7:167﴾ He also says,
(But verily, your Lord is full of forgiveness for mankind inspite of their wrongdoing. And verily, your Lord is (also) severe in punishment.) ﴿13:6﴾ Likewise, there are many other verses that combine Allah’s mercy and His vengeance. Concerning Allah’s statement,
(So it sailed with them amidst waves like mountains,) This means that the ship sailed with them upon the surface of the water, which had completely covered the earth until it encompassed the tops of the mountains and even rose over them by a height of fifteen cubits. It was also said that the waves rose over the mountains by a height of eighty miles. Yet, this ship continued to move upon the water, sailing by the permission of Allah. It moved under His shade, His help, His protection and His blessing. This is as Allah, the Exalted, said,
(Verily, when the water rose beyond its limits, We carried you in the ship. That We might make it an admonition for you and it might be retained by the retaining ears.)﴿69:11-12﴾ Allah also said,
(And We carried him on a (ship) made of planks and nails, floating under Our Eyes: a reward for him who had been rejected! And indeed, We have left this as a sign. Then is there any that will remember (or receive admonition))﴿54:13-15﴾
The Story of the drowning of Nuh’s Disbelieving Son
Allah continues the story, saying,
(and Nuh called out to his son,) This was the fourth son of Nuh. His name was Yam and he was a disbeliever. His father, Nuh, called him at the time of boarding the ship, that he might believe and embark with them. If he did so, he would be saved from drowning like the other disbelievers.
(The son replied: “I will betake myself to some mountain, it will save me from the water.”) He believed, in his ignorance, that the flood would not reach the tops of the mountains and that if he clung to the top of a mountain, he would be saved from drowning. His father, Nuh, said to him,
(This day there is no savior from the decree of Allah except him on whom He has mercy.) This means that nothing will be saved today from the command of Allah.
(And waves came in between them, so he (the son) was among the drowned.)
(44. And it was said: “O earth! Swallow up your water, and O sky! Withhold (your rain).” And the water was made to subside and the decree was fulfilled. And it rested on (Mount) Judi, and it was said: “Away with the people who are wrongdoing!”)
The End of the Flood
Allah, the Exalted, informs that when the people of the earth were all drowned, except for the people on the ship, He commanded the earth to swallow its water, which had sprang from it and gathered upon it. Then He commanded the sky to cease raining.
(And the water was made to subside) This means that it (the water) began to decrease.
(and the decree was fulfilled.) This means that all of those who disbelieved in Allah were removed from the people of the earth. Not a single one of them remained upon the earth.
(And it (the ship) rested) This is referring to the ship and those who were in it.
(on (Mount) Judi.) Mujahid said, “Judi is a mountain in Al-Jazirah (Northwest Mesopotamia) where the mountains sought to tower above each other on the day of the drowning. On that day of destruction, all the mountains sought to be higher (to avoid being overcome by the water). However, this mountain (Judi) humbled itself for Allah, the Mighty and Sublime, and therefore it was not drowned. This is why Nuh’s ship anchored upon it.” Qatadah said, “The ship rested upon it (Mount Judi) for a month before they (the people) came down from it. ” Qatadah also said, “Allah made Nuh’s ship remain on Mount Judi in the land of Al-Jazirah, as a lesson and a sign.” Even the early generations of this Ummah saw it. How many ships are there that have come after it and have been destroyed and became dust
(and it was said: “Away with the people who are wrongdoing!”) means destruction and loss for them. The term “away with” here implies being far away from the mercy of Allah. For verily, they were destroyed to the last of them, and none of them survived.
(45. And Nuh called upon his Lord and said, “O my Lord! Verily, my son is of my family! And certainly, Your promise is true, and You are the Most Just of the judges.”) (46. He said: “O Nuh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you should be one of the ignorant.”) (47. Nuh said: “O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have mercy on me, I would indeed be one of the losers.”)
A Return to the Story of the Son of Nuh and mentioning what transpired between Nuh and Allah concerning Him
This was a request for information and an inquiry from Nuh concerning the cirumstances of his son’s drowning.
(and said, “O my Lord! Verily, my son is of my family!”) This means, “Verily, You promised to save my family and Your promise is the truth that does not fail. Therefore, how can he (my son) be drowned and You are the Most Just of the judges”
(He (Allah) said: “O Nuh! Surely, he is not of your family…”) This means, “He (your son) is not of those whom I promised to save. I only promised you that I would save those of your family who believe.” For this reason Allah said,
l(and your family except him against whom the Word has already gone forth.) ﴿11:40﴾ Thus, for his son, it had already been decreed that he would be drowned due to his disbelief and his opposition to his father, the Prophet of Allah, Nuh peace be upon him. Concerning Allah’s statement,
(Surely, he is not of your family;) meaning that he (Nuh’s son) was not among those whom Allah promised to save. `Abdur-Razzaq recorded that Ibn `Abbas said, “He was the son of Nuh, but he opposed him in deeds and intention.” `Ikrimah said in some of the modes of recitation it said here, (??????? ?????? ??????? ?????? ???????) “Verily, he (Nuh’s son) worked deeds that were not righteous.”
(48. It was said: “O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you (and on some of their offspring), but (there will be other) people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.”)
The Command to descend from the Ship with Peace and Blessings
Allah, the Exalted, informs of what was said to Nuh when the ship anchored on Mount Judi, peace be upon him, peace were sent upon him and the believers with him. This salutation was also for every believer from his progeny until the Day of Resurrection. Muhammad bin Ka`b said, “Every male and female believer until the Day of Resurrection is included in this salutation of peace. Likewise, every male and female disbeliever until the Day of Resurrection is included in this promise of torment and pleasure. Muhammad bin Ishaq said, “When Allah wanted to stop the flood, He sent a wind upon the face of the earth that caused the water to be still. Then the springs of the earth were closed off from the great flooding and the pouring (rain) from the sky halted. Allah, the Exalted, says,
(And it was said: “O earth! Swallow up your water…”) ﴿11:44﴾ Thus, the water began decreasing and subsiding until the ship settled on Mount Judi. The People of the Tawrah (the Jews) claim that this occurred during the seventh month (of the year) and it lasted for seventeen nights. Then, on the first day of the tenth month, he (Nuh) saw the mountain tops. Then after forty more days, Nuh opened the small window in the roof of the ship and he sent a raven out to see what the water had done. However, the raven did not return to him. Then, he sent a pigeon out but it returned to him without finding any place (land) to put its two feet down. He extended his hand out of the ship and the pigeon grabbed his hand so that Nuh could pull it back into the ship. Then, after seven more days passed, he sent the pigeon out again to investigate for him. The pigeon returned in the evening with a leaf from an olive tree in its mouth. From this, Nuh knew that the water had decreased from the face of the earth. He remained in the ship for seven more days before he sent the pigeon out again. This time the pigeon did not return to him, so he knew that the earth had appeared. Thus, a year was completed from the time that Allah sent the flood, until the time of Nuh sending the pigeon. The first day of the first month of the second year began when the face of the earth appeared and land became visible. This is when Nuh uncovered the opening of the ship. During the second month of the second year, after twenty six nights,
(It was said: “O Nuh! Come down (from the ship) with peace from Us)
(49. This is of the news of the Unseen which We reveal unto you; neither you nor your people knew it before this. So be patient. Surely, the (good) end is for those who have Taqwa.)
The Explanation of These Stories is a Proof of the Revelation of Allah to His Messenger
Allah, the Exalted, says to His Prophet concerning these stories and their like,
(of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself.
(which We reveal unto you;) This means, “We teach it to you (Muhammad) as revelation from Us to you.”
(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. Therefore, you should be patient with the rejection of your people and their harming you. For verily, We shall help you and surround you with Our aid. Then, We will make the (good) end for you and those who follow you in this life and the Hereafter. This is what We did with the Messengers when We helped them against their enemies.
(Verily, We will indeed make victorious Our Messengers and those who believe.) Allah also said,
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily, would be made triumphant.) ﴿37:171-172﴾ Then, Allah says,
(So be patient. Surely, the (good) end is for those who have Taqwa.)
(50. And to the `Ad (people We sent) their brother Hud. He said, “O my people! Worship Allah! You have no other god but Him. Certainly, you do nothing but invent lies!) (51. “O my people I ask of you no reward for it (the Message). My reward is only from Him Who created me. Will you not then understand”) (52. “And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as criminals.”)
The Story of Prophet Hud and the People of `Ad
Allah, the Exalted, says,
(And) This is an introductory to what is implied: “Verily, We sent.”
(to the `Ad (people) their brother Hud.) Hud came to them commanding them to worship Allah alone, without any associates. He forbade them from worshipping the idols which they made up, inventing names as gods. He informed them that he did not want any reward from them for his sincere advising and conveying of Allah’s Message. He only sought his reward from Allah, the One Who created him.
(Will you not then understand) Someone has come calling you to what will benefit your situation in this life and the Hereafter without asking for any wage (from them). Then he commanded them to seek the forgiveness of the One Who is capable of expiating previous sins. He also commanded them to repent for that which they may do in the future. Whoever has these characteristics, Allah will make his sustenance easy for him, grant him ease in his affairs and guard over his situation. For this reason Allah says,
(He will send you (from the sky) abundant rain,)
(53. They said: “O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you.) (54. All that we say is that some of our gods (false deities) have seized you with evil (madness). He said: “I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship, ) (55. Besides Him (Allah). So plot against me, all of you, and give me no respite.”) (56. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock. Verily, my Lord is on the straight path (the truth).)
The Conversation between (the People of) `Ad and Hud
Allah, the Exalted, informs that they said to their Prophet,
(No evidence have you brought us.) This means that they claimed that Hud had not brought them any proof or evidence for what he claimed.
(and we shall not leave our gods for your (mere) saying!) They were saying how could his mere statement, “Leave these gods,” be sufficient proof for them to leave their idols
(and we are not believers in you.) This means that they did not believe what he was saying was true.
(All that we say is that some of our gods have seized you with evil.) They were saying, “We think that some of our idols have afflicted you with madness and insanity in your intellect because you are trying to stop them from being worshipped and defame them.”
(He said: “I call Allah to witness and bear you witness, that I am free from that which you ascribe as partners in worship besides Him (Allah).)﴿11:54-55﴾ Here, he is saying, “Verily, I am innocent of all of the rivals and idols (that you associate with Allah).
(So plot against me, all of you,) you and your gods if they are true.”
(and give me no respite.) the blinking of an eye.” Then, Allah says,
(I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock.) Every creature is under His (Allah’s) power and His authority. He is the Best Judge, the Most Just, Who does not do any injustice in His ruling. For verily, He is upon the straight path. Verily, this argument contains a far-reaching proof and absolute evidence of the truthfulness of what Hud had come to them with. It also proves the falsehood of them worshipping idols that could not benefit nor harm them. Rather, these idols were inanimate objects that could not hear, see, befriend, or make enmity. The only One Who is worthy of having worship directed solely towards Him is Allah alone, without any partners. He is the One in Whose Hand is the sovereignty and He is in control of all things. There is nothing except that it is under His owner- ship, power and authority. Thus, there is no deity worthy of worship except Him and there is no Lord other than Him.
(57. So if you turn away, still I have conveyed the Message with which I was sent to you. My Lord will make another people succeed you, and you will not harm Him in the least. Surely, my Lord is Guardian over all things.) (58. And when Our commandment came, We saved Hud and those who believed with him by a mercy from Us, and We saved them from a severe torment.) (59. Such were ﴿the people of﴾ `Ad. They rejected the Ayat of their Lord and disobeyed His Messengers, and followed the command of every proud, obstinate (oppressor of the truth from their leaders).) (60. And they were pursued by a curse in this world and (so they will be) on the Day of Resurrection. No doubt! Verily, `Ad disbelieved in their Lord. So away with `Ad, the people of Hud.) Hud says to them, “If you turn away from that which I have brought to you in reference to worship of Allah, Who is your Lord alone, without any partners, then the proof has been established against you. This is because I have conveyed the Message of Allah to you, which He has sent me with.”
(My Lord will make another people succeed you, ) This refers to a group of people who will worship Allah alone, without associating anything with Him. This also implies that the polytheists do not bother Allah and they do not harm Him in the least with their disbelief. To the contrary, their disbelief merely harms their own selves.
(Surely, my Lord is Guardian over all things.) This means that Allah is a Witness and Guardian over the statements of His servants and their actions. He will give them due recompense for their actions. If they do good deeds, He will reward them with good. If they do evil, He will punish them with evil.
The Destruction of the People of `Ad and the Salvation of Those among Them Who believed
(And when Our commandment came,) This is referring to the barren wind with which Allah destroyed them, to the very last of them. The mercy and kindness of Allah, the Exalted saved Hud and his followers from this terrible punishment.
g(Such were `Ad (people). They rejected the Ayat of their Lord) This means they disbelieved in the proofs and revelations (of Allah) and they disobeyed the Messengers of Allah. This is due to the fact that whoever disbelieves in a Prophet, then verily, he has disbelieved in all of the Prophets, peace be upon them. There is no difference between any one of them, in the sense that it is necessary to believe in all of them. Therefore, `Ad disbelieved in Hud and their disbelief was considered disbelief in all of the Messengers.
(and followed the command of every proud, obstinate.) This means that they abandoned following their rightly guided Messenger and they followed the command of every proud, obstinate person. Thus, they were followed in this life by a curse from Allah and His believing servants whenever they are mentioned. On the Day of Resurrection a call will be made against them in front of witnesses.
(Verily, `Ad disbelieved in their Lord.)
(61. And to Thamud (people We sent) their brother Salih. He said: “O my people! Worship Allah: you have no other god but Him. He brought you forth from the earth and settled you therein, then ask forgiveness of Him and turn to Him in repentance. Certainly, my Lord is Near (to all by His knowledge), Responsive.”)
The Story of Salih and the People of Thamud
Allah, the Exalted, says,
(And) This is an introduction to that which is implied, “Verily, We sent.”
(to Thamud) They were a group of people who were living in cities carved from the rocks, between Tabuk and Al-Madinah (in Arabia). They lived after the people of `Ad, so Allah sent to them,
(their brother Salih.) He (Salih) commanded them to worship Allah alone. He said to them,
(He brought you forth from the earth) This means: `He began your creation from it (the earth). From it He created your father, Adam.’
(and settled you therein,) This means: `He made you prosperous in the earth. You are settled in it and you treasure it.’
(then ask forgiveness) `This is in reference to your previous sins. ‘
(and turn to Him in repentance.) `This is in reference to the future.’
(Certainly, my Lord is Near (to all by His knowledge), Responsive.) This is similar to Allah’s statement,
(And when My servants ask you concerning Me, then (answer them), I am indeed Near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me.) ﴿2:186﴾
(62. They said: “O Salih! You have been among us as a figure of good hope until this! Do you (now) forbid us the worship of what our fathers have worshipped But we are really in grave doubt as to that to which you invite us.”) (63. He said: “O my people! Tell me, if I have a clear proof from my Lord, and there has come to me a mercy from Him, who then can help me against Allah, if I were to disobey Him Then you increase me not but in loss.”)
The Conversation between Salih and the People of Thamud
Allah, the Exalted, mentions what transpired in the discussion between Salih and his people. Allah informs of their ignorance and obstinacy in their statement,
(You have been among us as a figure of good hope till this!) They were saying in this, “We had hope in your strong intellect before you began saying what you have said.”
(Do you (now) forbid us the worship of what our fathers have worshipped) “what those who were before us were upon.”
(But we are really in grave doubt as to that which you invite us.) This alludes to the great amount of doubt that they had.
(He said: “O my people! Tell me, if I have a clear proof from my Lord…”) `In reference to what He (Allah) has sent me with to you, I am upon conviction and sure evidence.’
(and there has come to me a mercy from Him, who then can help me against Allah, if I were to disobey Him) `and abandon calling you to the truth and the worship of Allah alone. If I did so, you would not be able to bring me any benefit, nor increase me
(but in loss.)’ This means loss and ruin.
(64. “And O my people! This she-camel of Allah is a sign to you, so leave her to graze in Allah’s land, and touch her not with evil, lest a near torment should seize you.”) (65. But they slaughtered her. So he said: “Enjoy yourselves in your homes for three days. This is a promise (a threat) that will not be belied.”) (66. So when Our commandment came, We saved Salih and those who believed with him by a mercy from Us, and from the disgrace of that Day. Verily, your Lord — He is the All-Strong, the All-Mighty.) (67. And As-Sayhah (awful cry) overtook the wrongdoers, so they lay (dead), prostrate in their homes.) (68. As if they had never lived there. No doubt! Verily, Thamud disbelieved in their Lord. So away with Thamud!) A discussion of this story has already preceded in Surat Al-A`raf and it is sufficient without having to be repeated here. Allah is the Giver of success.
(69. And verily, there came Our messengers to Ibrahim with the glad tidings. They said: “Salaman (greetings or peace!)” He answered, “Salamun (greetings or peace!),” and he hastened to entertain them with a roasted calf.) (70. But when he saw their hands went not towards it (the meal), he mistrusted them, and conceived a fear of them. They said: “Fear not, we have been sent against the people of Lut.”) (71. And his wife was standing (there), and she laughed. But We gave her glad tidings of Ishaq, and after Ishaq, of Ya`qub.) (72. She said (in astonishment): “Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man Verily, this is a strange thing!”) (73. They said: “Do you wonder at the decree of Allah The mercy of Allah and His blessings be on you, O the family ﴿of Ibrahim﴾. Surely, He (Allah) is All-Praiseworthy, All-Glorious.”)
The Coming of the Angels to Ibrahim and Their Glad Tidings to Him of Ishaq and Ya`qub
Allah, the Exalted, says,
(And verily, there came Our messengers) The word “messengers” here means angels.
(to Ibrahim with the glad tidings.) It has been said that the word “the glad tidings” means, “Receive the glad tidings of Ishaq.” Others have said that it means, “The destruction of the people of Prophet Lut.” The proof of the correctness of the first view is in Allah’s statement,
(Then when the fear had gone away from (the mind of) Ibrahim, and the glad tidings had reached him, he began to plead with Us for the people of Lut.)﴿11:74﴾
(They said: “Salaman.” He answered, “Salamun.”) This means, “Upon you.” The scholars of explanation have said, “Ibrahim’s reply of `Salamun’ was better than that with which they had greeted him with, because the subjective case (Salamun instead of Salaman) alludes to affirmation and eternity. ”
(and he hastened to entertain them with a roasted calf.) This means that he (Ibrahim) left with haste in order to bring them food, as a host. The food that he brought was a calf. The word Hanidh means roasted upon heated stones. This meaning has been reported from Ibn `Abbas, Qatadah and others. This is as Allah has said in another verse,
(Then he turned to his household, and brought out a roasted calf. And placed it before them (saying): “Will you not eat”)﴿51:26-27﴾ This verse contains many aspects of the etiquettes of hosting guests.
(But when he saw their hands went not towards it (the meal), he mistrusted them,) This means that he felt estranged from them.
(and conceived a fear of them.) This is because angels are not concerned with food. They do not desire it, nor do they eat it. Therefore, when Ibrahim saw them reject the food that he had brought them, without tasting any of it at all, he felt a mistrust of them.
(and conceived a fear of them. ) As-Suddi said, “When Allah sent the angels to the people of Lut, they set out walking in the form of young men, until they came to Ibrahim and they were hosted by him. When Ibrahim saw them, he rushed to host them.
(Then he turned to his household, and brought out a roasted calf.)﴿51:26﴾ He slaughtered it (the calf), roasted it on hot stones and brought it to them. Then, he sat down with them. when he placed it before them. (saying): `Will you not eat’ They said, `O Ibrahim! Verily, we do not eat food without a price.’ Ibrahim then said, `Verily, this food has a price.’ They said, `What is its price’ He said, `You must mention the Name of Allah over it before eating it and praise Allah upon finishing it.’ Jibril then looked at Mika’il and said, `This man has the right that his Lord should take him as an intimate friend.’
(But when he saw their hands went not towards it (the meal), he mistrusted them,) When Ibrahim saw that they were not eating, he became scared and frightened by them. Then, when Sarah looked and saw that he was honoring them, she began to serve them and she was laughing. She said, `What amazing guests we have. We serve them ourselves, showing them respect and they do not eat our food.”’ Then, concerning Allah’s statement about the angels,
(They said: “Fear not,”) They were saying, “Do not be afraid of us. Verily, we are angels sent to the people of Lut in order to destroy them.” Then, Sarah laughed in delight of the good news of their destruction. This is because they had caused much corruption and their disbelief was severe. For this reason, she was rewarded with the glad tidings of a son, even after her despair. Concerning Allah’s statement,
(and after Ishaq, of Ya`qub.) This means that the son that she was going to have would have a son (her grandson) who would succeed him and beget many children. For verily, Ya`qub was the son of Ishaq, just as Allah says in Surat Al-Baqarah,
(Or were you witnesses when death approached Ya’qub When he said unto his sons, “What will you worship after me” They said, “We shall worship your God, the God of your fathers, Ibrahim, Isma`il, Ishaq, One God, and to him we submit.”) ﴿2:133﴾ From this point in this verse there is an evidence for those who say that Isma`il was the son of Ibrahim who was to be sacrificed. It could not have been Ishaq, because the glad tidings were given that he would have a son born to him named Ya`qub. So how could Ibrahim be commanded to sacrifice him when he was a small child and there had not been born to him a child yet, named Ya`qub, who was promised The promise of Allah is true and there is no breaking of Allah’s promise. Therefore, it is not possible that Ibrahim was to sacrifice this child (Ishaq) with the condition being as it was. This makes it clear that Isma`il was the son that was to be sacrificed and this is the best, most correct and clearest evidence of that. And all praise is due to Allah. 9
(She said (in astonishment): “Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man”) Allah speaks of her statement in this verse, just as He spoke of her action in another verse.
(Then his wife came forward with a loud voice: she smote her face, and said: “A barren old woman!”)﴿51:29﴾ This was the custom of the women in their speech and actions when they were expressing amazement.
(Then said: “Do you wonder at the decree of Allah”) This means that the angels were saying to her, “Do not be amazed at the command of Allah, for verily, whenever He wants something, He merely says `Be’ and it is. So do not be amazed at this, even though you are old and barren and your husband is a very old man. Verily, Allah is able to do whatever He wills.”
(The mercy of Allah and His blessing be on you, O the family (of Ibrahim). Surely, He (Allah) is All-Praiseworthy, All-Glorious.) This means that He is the Most Praiseworthy in all of His actions and statements. He is praised and glorified in His Attributes and His Self. For this reason, it is confirmed in the two Sahihs that they (the Prophet’s Companions) said, “Verily, we already know how to greet you with Salam (peace), but how do we send Salah (prayer) upon you, O Messenger of Allah” He said,
(Say, “O Allah, send prayers upon Muhammad and the family of Muhammad, just as You have sent prayers upon Ibrahim and the family of Ibrahim. And bless Muhammad and the family of Muhammad, just as You have blessed the family of Ibrahim. Truly, You are the All-Praiseworthy, All-Glorious.”)
(74. Then when the fear had gone away from (the mind of) Ibrahim, and the glad tidings had reached him, he began to plead with Us (Our messengers) for the people of Lut.) (75. Verily, Ibrahim was, without doubt, forbearing, used to invoke Allah with humility, and was repentant.) (76. “O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.”)
The Dispute of Ibrahim over the People of Lut
Allah, the Exalted, informs of what happened after the fright of Ibrahim left him and he felt no more fear of the angels when they refused to eat. After this, they gave him the glad tidings of the birth of a son and the destruction of the people of Lut. When they told him of this, he spoke to them as Sa`id bin Jubayr narrated concerning this verse. Sa`id said: When Jibril and the other angels who were with him came to Ibrahim, they said,
(Verily, we are going to destroy the people of this town.) Ibrahim said to them, “Will you destroy a town that has three hundred believers in it” They said, “No.” He then said, “Will you destroy a town that has two hundred believers in it” They said, “No.” He said, “Will you destroy a town that has forty believers in it” They said, “No.” He then said, “Thirty” They still replied, “No.” This continued until he said, “Five” They said, “No.” Then he said, “What do you think if there is one Muslim man in the town, would you destroy it” They said, “No.” With this, Ibrahim said,
(But there is Lut in it. They said: “We know better who is there. We will verily, save him and his family except his wife.”) Therefore, Ibrahim remained silent and his soul was at rest. Concerning Allah’s statement,
(Verily, Ibrahim was, without doubt, forbearing, used to invoke Alllah with humility, and was repentant (to Allah).) ﴿11:75﴾ This is a commendation for Ibrahim because of these beautiful characteristics. Then Allah says,
(O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth.) This means the decree was settled concerning them and the Word was already given that they should be destroyed. The evil torment was coming to them, that cannot be averted from wicked people.
(77. And when Our messengers came to Lut, he was grieved on account of them and was concerned for them. He said: “This is a distressful day.”) (78. And his people came rushing towards him, and since aforetime they used to commit crimes, he said: “O my people! Here are my daughters, they are purer for you. So have Taqwa of Allah and disgrace me not with regard to my guests! Is there not among you a single right-minded man”) (79. They said: “Surely, you know that we have no need of your daughters, and indeed you know well what we want!”)
The Coming of the Angels to Lut, His Grief, and His Discussion with His People
Allah, the Exalted, informs about the coming of His messenger angels. After they informed Ibrahim of their mission to destroy the people of Lut, they left him and set out to destroy Lut’s people that very night. After leaving Ibrahim, they came to Lut. Some say that they came to him while he was on a piece of land that belonged to him. Others say that they came to him while he was in his home. They approached him while they were in the most handsome of forms. They appeared in the forms of young men with handsome faces. This was a test from Allah that contained much wisdom and a firm evidence. Their appearance saddened him (Lut) and he felt grief in his soul because of them. He was afraid that if he did not host them as his guests, someone else of his people would host them and harm them.
(He said: “This is a distressful day.”) Ibn `Abbas and others said that this means, “A severe test for him.” This was because he knew that he would have to defend them and it would cause great problems for him. Qatadah said, “They came to him while he was on a piece of land that belonged to him. They requested him to host them. He agreed, but he was shy of them and he walked in front of them. On the way to his home he said to them in attempt to convince them to go away, `By Allah, I do not know any people on the face of the earth more wicked and disgusting than these people of this town.’ Then he walked on a little further. Then he repeated the same statement to them. He continued doing this until he had repeated the same thing four times.” Then Qatadah said, “They were ordered not to destroy them until their Prophet testified against them of this.” Concerning Allah’s statement,
(rushing towards him.) meaning, they made haste and rushed due to their delight of this (new young men). Concerning the statement,
(and since aforetime they used to commit crimes.) This means that this did not cease being their behavior until they were seized (by Allah’s torment) and they were still in the same condition.
(He said: “O my people! Here are my daughters (the women of the nation), they are purer for you…”) This was his attempt to direct them to their women, for verily the Prophet is like a father for his nation. Therefore, he tries to guide them to that which is better for them in this life and the Hereafter. This is similar to his statement to them in another verse,
(Go you in unto the males of the nation, and leave those whom Allah has created for you to be your wives Nay, you are a trespassing people!)﴿26:165-166﴾ Allah said in another verse,
(They (the people of the city) said: “Did we not forbid you from entertaining any of the `Alamin”)﴿15:70﴾ This means, “Didn’t we forbid you from hosting men (male) guests”
(﴿Lut﴾ said: “These (the girls of the nation) are my daughters, if you must act (so).” Verily, by your life, in their wild intoxication, they were wandering blindly.)﴿15:71-72﴾ Then, Allah said, in this noble verse,
(Here are my daughters, they are purer for you.) Mujahid said, “Actually, they were not his daughters, but they were from among his nation. Every Prophet is like a father to his nation.” A similar statement has been reported from Qatadah and others. Concerning the statement,
(So have Taqwa of Allah and disgrace me not with regard to my guests!) This means, “Accept what I command you by limiting the fulfillment of your desires to your women.”
(Is there not among you a single right-minded man) This means, “Is there not a good man among you who will accept what I am enjoining upon you and abandon what I have forbidden for you”
(They said: “Surely, you know that we have no need of your daughters…”) This means, “Verily, you know that we do not want our women, nor do we desire them.”
(and indeed you know well what we want!) This means, “We only want males and you know that. So what need is there for you to continue speaking to us about this”
(80. He said: “Would that I had strength to overpower you, or that I could betake myself to some powerful support.”) (81. They (messengers) said: “O Lut! Verily, we are the messengers from your Lord! They shall not reach you! So travel with your family in a part of the night, and let not any of you look back; but your wife (will remain behind), verily, the punishment which will afflict them, will afflict her. Indeed, morning is their appointed time. Is not the morning near”)
Lut’s Inability, His Desire for Strength and the Angels’ Informing Him of the Reality
Allah, the Exalted says that Lut was threatening them with his statement,
(Would that I had strength (men) to overpower you,) meaning, `I would surely have made an example of you and done (harm) to you from myself and my family.’ In this regard, there is a Hadith which is reported from Abu Hurayrah that the Messenger of Allah said,
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(May Allah’s mercy be upon Lut, for verily, he betook himself to a powerful support –﴿meaning Allah, the Mighty and Sublime.﴾ Allah did not send any Prophet after him, except amidst ﴿an influential family﴾ among his people.) With this, the angels informed him that they were the messengers of Allah sent to them. They also told him that his people would not be able to reach him (with any harm).
(They (messengers said): “O Lut! Verily, we are the messengers from your Lord! They shall not reach you!) They commanded him to travel with his family during the last part of night and that he should follow them from behind. In this way it would be as though he were driving his family (as a cattle herder).
(and let not any of you look back;) This means, “If you hear the sound of what (torment) befalls them (the people of the village), do not rush towards that disturbing noise. Rather, continue leaving.”
(but your wife,) Most of the scholars said that this means that she would not travel at night and she did not go with Lut. Rather, she stayed in her house and was destroyed. Others said that it means that she looked back (during the travel). This later group says that she left with them and when she heard the inevitable destruction, she turned and looked back. When she looked she said, “O my people!” Thus, a stone came down from the sky and killed her. Then they (the angels) brought close to him the destruction of his people as good news for him, because he said to them, “Destroy them in this very hour.” They replied,
(Indeed, morning is their appointed time. Is not the morning near) They were saying this while Luts people were standing at his door. They tried to rush his door from all sides and Lut was standing at the door repelling them, deterring them and trying to prevent them from what they were doing. Yet, they would not listen to him. Instead, they threatened him and sought to intimidate him. At this point, Jibril came out to them and struck them in their faces with his wing. This blow blinded their eyes and they retreated, unable to see their way. This is as Allah said,
(And they indeed sought to shame his guest (asking to commit sodomy with them). So We blinded their eyes (saying), “Then taste you My torment and My warnings.”)﴿54:37﴾
(82. So when Our commandment came, We turned them upside down, and rained on them stones of clay, in an array.) (83. Marked from your Lord; and they are not ever far from the wrongdoers.)
The Town of Lut’s People is overturned and Their Destruction
Allah, the Exalted, says,
(So when Our commandment came,) This happened at sunrise.
(We ﴿turned it﴾…) The city of Sadum (Sodom)
(upside down,) This is similar to Allah’s statement,
(So there covered them that which did cover (torment with stones).)﴿53:54﴾ This means, “We rained upon it with stones made of Sijjil.” Sijjil is a Persian word meaning stones made of clay. This definition has been mentioned by Ibn `Abbas and others. Some of the scholars said that it (Sijjil) derived from the word Sang, which means a stone. Some others said it means Wakil, which is clay. In another verse Allah says,
(the stones of clay,) This means clay made into strong, hard stone. Some of the scholars said it means baked clay. Al-Bukhari said, “Sijjil means that which is big and strong.” Concerning Allah’s statement,
(in an array. ) Some of the scholars said that Mandud means the stones were arranged in the heavens and prepared for that (destruction). Others said,
(in an array.) This word means that some of them (the stones) followed others in their descent upon the people of Lut. Concerning the statement,
(Marked) meaning the stones were marked and sealed, all of them having the names of their victims written on them. Qatadah and `Ikrimah both said, “Musawwamah means each stone was encompassed by a sprinkling of red coloring.” The commentators have mentioned that it (the shower of stones) descended upon the people of the town and upon the various villages around it. One of them would be speaking with some people when a stone would strike him from the sky and kill him while he was among the people. Thus, the stones followed them, striking the people in the entire land until they destroyed them all. Not a single one of them remained. Concerning Allah’s statement,
(and they are not ever far from the wrongdoers.) This means that this vengeance (of Allah) is not far from similar wrongdoers. Verily, it has been reported in a Hadith of the Sunan collections, from Ibn `Abbas, which he attributed to the Prophet ,
(Whoever you find doing the deed of Lut’s people ﴿homosexuality﴾, then kill the doer and the one who allows it to be done to him (both partners).)
(84. And to the Madyan people (We sent) their brother Shu`ayb. He said: “O my people! Worship Allah, you have no other god but Him, and give not short measure or weight. I see you in prosperity and verily, I fear for you the torment of a Day encompassing.”)
The Story of the People of Madyan and the Call of Shu`ayb
Allah, the Exalted, says, `We sent a Messenger to the people of Madyan.’ They were a tribe of Arabs who lived between the land of the Al-Hijaz and Ash-Sham, close to the land of Ma`an. Their land was known by the name of their tribe and was thus, called Madyan. Allah sent unto them the Prophet Shu`ayb and he was of the noblest of them in lineage. For this reason, Allah said,
(their brother Shu`ayb.) Shu`ayb commanded them to worship Allah alone without associating any partners with him. He also prohibited them from cheating in their weights and measures (for business transactions).
(I see you in prosperity) meaning, `in your livelihood and your provisions. And verily, I fear that you will be deprived of this bounty that you are enjoying by violating Allah’s prohibitions.’
(and verily, I fear for you the torment of a Day encompassing.) This means the abode of the Hereafter.
(85. “And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption.”) (86. “That which is left by Allah is better for you, if you are believers. And I am not a guardian over you.”)
First, he (Shu`ayb) prohibited them from cheating in business by decreasing the weights whenever they gave (products) to people.
He commanded them to give just measure and weight whether they were giving or receiving (in transactions). He also forbade them from causing mischief and corruption in the land. This was due to their practice of highway robbery along the roads. Abu Ja`far bin Jarir said,
(That which is left by Allah (after giving the rights of the people) is better for you,) “This means what you gain from your successful business dealings in which you have given just measure, is better for you than wrongfully taking the wealth of the people.” Ibn Jarir said that this statement has been reported from Ibn `Abbas and I say it is similar to Allah’s statement,
(Say: “Not equal are Khabith (all that is evil) and Tayyib (all that is good), even though the abundance of Khabith may please you.”)﴿5:100﴾ Allah then says,
(And I am not a guardian over you.) This means a watcher over you people. In other words, “Do this for Allah and not to be seen by the people.”
(87. They said: “O Shu`ayb! Does your Salah command you that we give up what our fathers used to worship, or that we give up doing what we like with our property Verily, you are the forbearer, right-minded!”)
The Response of Shu`ayb’s People
They said to Shu`ayb, in mockery,
(Does your Salah) Al-A`mash said, “This means your reading.”
(command you that we give up what our fathers used to worship,) meaning the idols and statues.
(or that we give up doing what we like with our property) This means, “Should we abandon our practice of lightening the scales because of your statement This is our wealth and we will do with it as we please.” Al-Hasan said concerning Allah’s statement,
(Does your Salah command you that we give up what our fathers used to worship,)﴿11:87﴾ “By Allah, this means that his prayer commanded them to abandon what their fathers used to worship.” At-Thawri said concerning Allah’s statement,
(or that we give up doing what we like with our property) “They were speaking in reference to the paying of Zakah (charity). ”
(Verily, you are the forbearer right-minded!) Ibn `Abbas, Maymun bin Mihran, Ibn Jurayj, Ibn Aslam, and Ibn Jarir all said, “These enemies of Allah were only saying this in mockery. May Allah disfigure them and curse them from ever receiving His mercy. And verily, He did so.”
(88. He said: “O my people! Tell me if I have a clear evidence from my Lord and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I put my trust and unto Him I repent.”)
Shu`ayb’s Refutation of His People
He said to them: Do you see O my people, that if I
(have a clear evidence from my Lord) meaning, upon clear guidance in that which I am calling to.
(and He has given me a good sustenance from Himself.) It has been said that he meant the prophethood. It has also been said that he meant the lawful provisions. It seems that the verse carries both meanings. Ath-Thawri said,
(I wish not, in contradiction to you, to do that which I forbid you.) meaning, `do not forbid you from something and at the same time I contradict my prohibitions in secret behind your backs, doing what I have forbidden.’ This is similar to what Qatadah said concerning Allah’s statement,
(I wish not, in contradiction to you, to do that which I forbid you.) “He is saying, `I do not forbid you all from something while I do it myself.”’
(I only desire reform to the best of my power.) This means, “In that which I command and forbid you, I only want to correct your affair as much as I am able.”
(And my guidance cannot come) This means, “In whatever I intend that agrees with the truth.”
(except from Allah, in Him I put my trust) This means in all of my affairs.
(and unto Him I repent.) meaning; “I return.” This has been said by Mujahid and others.
(89. “And O my people! Let not my Shiqaq cause you to suffer the fate similar to that of the people of Nuh or of Hud or of Salih, and the people of Lut are not far off from you!”) (90. “And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.”) He (Shu`ayb) said to them,
(And O my people! Let not my Shiqaq cause you) This means, “Do not let your hatred and enmity of me cause you to persist in your corruption and disbelief. If you continue this way, you will suffer the same vengeance and torment that overcame Nuh’s people, Hud’s people, Salih’s people and Lut’s people.” Qatadah said,
(And O my people! Let not my Shiqaq cause you) “He is saying, `Do not be influenced by your differing with me.”’ As-Suddi said, “This means your enmity of me should not lead you to continue in misguidance and disbelief, or else you will be afflicted by what afflicted them.” Concerning His statement,
(and the people of Lut are not far off from you!) It has been said that this refers to the period of time. Qatadah said, “This means that they were only destroyed before you yesterday.” It has also been said that it refers to place. Actually, the verse carries both meanings.
(And ask forgiveness of your Lord) from the previous sins.
(and turn unto Him in repentance.) In whatever evil actions you may encounter in the future. Concerning his statement,
(Verily, my Lord is Most Merciful, Most Loving.) to those who repent.
(91. They said: “O Shu`ayb! We do not understand much of what you say, and we see you weak among us. Were it not for your family, you would have been stoned, and you are not powerful against us.”) (92. He said: “O my people! Is then my family of more weight with you than Allah And you have cast Him away behind your backs. Verily, my Lord is surrounding all that you do.”)
The Response of Shu`ayb’s People
(O Shu`ayb! We do not understand) This means that we do not comprehend.
(much) `most of what you say’. Ath-Thawri said, “He (Shu`ayb) was called the orator of the Prophets.” As-Suddi said,
(and we see you weak among us.) “They meant, `You are only one person.”’ Abu Rawq said, “They meant, `You are despised, because your tribe is not upon your religion.”’
(Were it not for your family, you would have been stoned,) This means, your people. Were it not for their powerful position over the people of Madyan, they would have stoned him to death. Some said that this means with rocks. It has also been said that this means that they would have cursed and insulted him verbally.
(and you are not powerful against us.) This means, “You have no position of power over us.”
Shu`ayb’s Refutation of His People
(He said: “O my people! Is then my family of more weight with you than Allah”)( He says: You would leave me alone out of respect for my people but not out of respect for the greatness of the Lord, the Most Blessed and Exalted Does not your awe of Allah prevent you from harming His Prophet Indeed you have placed the fear of Allah,
(behind your backs.) This means that you have thrown it behind you. You do not obey it, nor do you respect it.
(Verily, my Lord is surrounding all that you do.) This means that He knows all of your actions and He will reward you according to them.
(93. “And O my people! Act according to your ability, and I am acting. You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar! And watch you! Verily, I too am watching with you.”) (94. And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And As-Sayhah (awful cry) seized the wrongdoers, and they lay (Jathimin) in their homes.) (95. As if they had never lived there! So away with Madyan just as Thamud went away!)
Shu`ayb’s threatening of His People When the Prophet of Allah, Shu`ayb, despaired of their response to him, he said, “O my people,
(Act according to your ability,) This means, “Act according to your current ways.” This is actually a severe threat.
(I am acting.) according to my way.
(You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar!) meaning, between me and you.
(And watch you!) This means to wait.
(I too am watching with you.) Allah then says,
(And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And As-Sayhah (awful cry) seized the wrongdoers, and they lay (Jathimin) in their homes.) His saying Jathimin means extinct and lifeless without any movement. Here Allah mentions that a loud cry (Sayhah) came to them. In Surat Al-A`raf He says a severe quake (Rajfah) came to them. In Surat Ash-Shu`ara’, He said it was a torment of a cloudy day. They were one nation upon which all of these punishments were gathered on the day of their destruction. In each context, Allah only mentioned that which was suitable. In Surat Al-A`raf when they said,
(We shall certainly drive you out, O Shu`ayb, and those who have believed with you from our town.)﴿7:88﴾ In this verse it was suitable to mention a tremor, or quake (Rajfah). The earth in which they practiced their wrongdoing and they wanted to expel their Prophet from it, shook them. Here, due to their disrespectful manners in speaking to their Prophet, Allah mentioned the awful cry (Sayhah) which overcame them and killed them. In Surat Ash-Shu`ara’ when they said,
(So cause a piece of the heaven to fall on us, if you are of the truthful!)﴿26:187﴾ Allah said in response,
(So the torment of the day of Shadow seized them. Indeed that was the torment of a Great Day.)﴿26:189﴾ This is from the intricate secrets and to Allah belongs all praise and much bounty forever. Concerning the statement,
(As if they had never lived there!) This means it was as if they had not lived in their homes before that.
(So away with Madyan as just as Thamud went away!) They (Thamud) were their neighbors and they did not live far from the homes of the people of Madyan. They were similar in their disbelief and their highway robbery. They were also both Arabs.
(96. And indeed We sent Musa with Our Ayat and a manifest authority.) (97. To Fir`awn and his chiefs, but they followed the command of Fir`awn, and the command of Fir`awn was no right guide.) (98. He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led.) (99. They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection, evil indeed is the gift granted.)
The Story of Musa and Fir`awn
In these verses Allah informs of His sending Musa with His signs and clear proofs to Fir’awn, the king of the Coptic people, and his chiefs.
(but they followed the command of Fir`awn.) This means that they followed his path, way and methodology in transgression.
(and the command of Fir`awn was no right guide.) This means there was no right guidance in it. It was only ignorance, misguidance, disbelief and stubbornness. Just as they followed him in this life and he was their leader and chief, likewise he will lead them to the Hellfire on the Day of Resurrection. He will lead them directly to it and they will drink from springs of destruction. Fir`awn will have a great share in that awful punishment. This is as Allah, the Exalted, said,
(But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.)﴿73:16﴾ Allah also said,
(But Fir`awn belied and disobeyed. Then he turned his back, striving (against Allah). Then he gathered (his people) and cried aloud, Saying: “I am your lord, most high.” So Allah, seized him with exemplary punishment for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.)﴿79:21-26﴾ Allah also said,
(He will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led.) This will be the condition of those who were followed. They will have a great share of the punishment on the Day of Resurrection. This is as Allah says,
(For each one there is double (torment), but you know not.) ﴿7:38﴾ Allah also says that the disbelievers will say while they are in the Hellfire,
(“Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (right) way. Our Lord! Give them double torment.”) ﴿33:67-68﴾ Concerning the statement,
(They were pursued by a curse in this (deceiving life of this world) and (so they will be pursued by a curse) on the Day of Resurrection. ) meaning, `We have made them to be followed by something more than the punishment of the Fire and that is their being cursed in this life.’
(and on the Day of Resurrection, evil is the gift granted.) Mujahid said, “Another curse will be added to them on the Day of Resurrection, so these are two curses.” `Ali bin Abi Talhah said that Ibn `Abbas said,
(evil indeed is the gift granted.) “The curse of this life and the Hereafter.” Ad-Dahhak and Qatadah both said the same thing. This is similar to Allah’s statement,
(And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped. And We made a curse to follow them in this world, and on the Day of Resurrection, they will be among the despised.)﴿28:41-42﴾ Allah also says,
(The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): “Cause Fir`awn’s people to enter the severest torment!”)﴿40:46﴾
(100. That is some of the news of the (population of) towns which We relate unto you; of them, some are (still) standing, and some have been (already) reaped.) (101. We wronged them not, but they wronged themselves. So their gods whom they call upon besides Allah, profited them naught when there came the command of your Lord, nor did they add aught to them but destruction.)
The Lesson taken from the Destroyed Towns
When Allah mentioned the story of the Prophets and what happened with them and their nations — how He destroyed the disbelievers and saved the believers — He goes on to say,
(That is some of the news of the (population of ) towns) meaning, news of them
(which We relate unto you; of them, some are (still) standing,) This means still remaining.
(and some have been (already) reaped.) This means totally destroyed.
(We wronged them not,) This means, “When We destroyed them.”
(but they wronged themselves.) their rejecting their Messengers and disbelieving in them.
(So their gods, profited them ﴿not﴾…) This is referring to their idols that they used to worship and invoke.
(other than Allah naught) the idols did not benefit them, nor did they save them when Allah’s com- mand came for their destruction.
(nor did they add aught to them but destruction.) Mujahid, Qatadah and others said, “This means loss. Because the reason for their destruction and their ruin was that they followed those false gods. Therefore, they were losers in this life and the Hereafter.”
(102. Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe.) It is as though Allah is saying, “Just as We have destroyed these wicked generations who rejected their Messengers, We will do the same to any who are like them.”
(Verily, His punishment is painful (and) severe.) In the Two Sahihs, it is recorded that Abu Musa said that the Messenger of Allah said,
(Verily, Allah gives respite to a wrongdoer until He seizes him and he cannot escape.) Then the Messenger of Allah recited,
(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. )
(103. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered together, and that is a Day when all will be present.) (104. And We delay it only for a term (already) fixed.) (105. On the Day when it comes, no person shall speak except by His (Allah’s) leave. Some among them will be wretched and (others) blessed.)
The Destruction of the Towns is a Proof of the Establishment of the Hour (Judgement)
Allah, the Exalted, is saying that in the destruction of the disbelievers and the salvation of the believers by us is,
(a sure lesson). This means an admonition and lesson concerning the truthfulness of that which We are promised in the Hereafter.
.(Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth.)﴿40:51﴾ Allah, the Exalted, also says,
(So their Lord revealed to them: “Truly, We shall destroy the wrongdoers.) ﴿14:13﴾ Concerning Allah’s statement,
(That is a Day whereon mankind will be gathered together,) This means the first of them and the last of them. This is similar to Allah’s statement,
(And We shall gather them all together so as to leave not one of them behind.) ﴿18: 47﴾
(and that is a Day when all will be present.) This means a day that is great. The angels will be present, the Messengers will gather and all of the creation will be gathered with their families. The humans, Jinns, birds, wild beasts and domesticated riding animals will all be gathered. Then the Most Just, Who does not wrong anyone even an atom’s weight, will judge between them and He will increase their good deeds in reward. Concerning the statement,
(And We delay it only for a term (already) fixed.) This means for a fixed period of time than cannot be increased or decreased. Then He says,
(On the Day when it comes, no person shall speak except by His (Allah’s) leave.) This means that on the Day of Judgement no one will speak except with the permission of Allah. This is similar to another verse, which says,
(they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) ﴿78:38﴾ Allah also says,
(And all the voices will be humbled for the Most Gracious (Allah). ) ﴿20:108﴾ In the Hadith about the intercession, which is recorded in the Two Sahihs, the Messenger of Allah said,
(No one will speak on that day except the Messengers, and the call of the Messengers will be, “O Allah, save us, save us.”) Concerning Allah’s statement,
(Some among them will be wretched and (others) blessed.) This means that from the people of the gathering (on Judgement Day), some will be miserable and some will be happy. This is as Allah said,
(When a party will be in Paradise and a party in the blazing Fire) ﴿42:7﴾ Al-Hafiz Abu Ya`la recorded in his Musnad on the authority of Ibn `Umar that `Umar said, “When this verse was revealed,
(Some among them will be wretched and (others) blessed.) I asked the Prophet , `O Messenger of Allah, will there be a sign for us to know (which party we are from) Will it be because of something that a person did, or something that he did not do’ He said,
(O `Umar, it will be due to something that he did and the pens wrote it down. But every easy deed was created for its purpose (to be carried out).) Then Allah explains the situation of the wretched people and the happy people. He, the Exalted, says,
(106. As for those who are wretched, they will be in the Fire, in it they will experience Zafir and Shahiq.) (107. They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the doer of whatsoever He intends (or wills).
The Condition of the Wretched People and their Destination
Allah, the Exalted, says,
(in it they will experience Zafir and Shahiq.) Ibn `Abbas said, “Az-Zafir is a sound in the throat and Ash-Shahiq is a sound in the chest. This means that their exhaling will be Zafir and their inhaling will Shahiq.” This will be due to the torment that they will be experiencing. We seek refuge with Allah from such evil.
(They will dwell therein for all the time that the heavens and the earth endure,) Imam Abu Ja`far bin Jarir said, “It was from the customs of the Arabs that when they wanted to describe something that would last forever, they would say, `This is as enduring as the heavens and the earth.’ Or, `It will last as until the night and day separate.’ They would say, `As long as talkers at night continue to chat.’ They meant by these statements the condition of eternity. Therefore, Allah addressed them in a manner that they were familiar with among themselves. Thus, He said,
(They will dwell therein for all the time that the heavens and the earth endure,) The literal meaning is also intended with; “for all the time that the heavens and the earth endure.” This is due to the fact that there will be heavens and earth in the life of the next world, just as Allah said,
(On the Day when the earth will be changed to another earth and so will be the heavens.) ﴿14:48﴾ For this reason, Al-Hasan Al-Basri said concerning the statement of Allah,
(the heavens and the earth endure.) “Allah is referring to a heaven other than this heaven (which we see now) and an earth other than this earth. That (new) heaven and earth will be eternal.” Concerning Allah’s statement,
(except as your Lord wills. Verily, your Lord is the doer of whatsoever He intends.) This is similar to His statement,
(The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing.) ﴿6:128﴾ It has been said that the exception mentioned in this verse refers to the disobedient among the people of Tawhid. It is these whom Allah will bring out of the Fire by the intercession of the interceders. Those who will be allowed to intercede are the angels, the Prophets and the believers. They will intercede even on behalf of those who committed major sins. Then, the generous mercy of Allah will remove from the Fire those who have never done any good, except for saying La ilaha illallah one day of their life. This has been mentioned in numerous authentic reports from the Messenger of Allah , including narrations from Anas bin Malik, Jabir bin `Abdullah, Abu Sa`id Al-Khudri, Abu Hurayrah and other Companions. No one remains in the Fire after this final intercession, except those who will remain there forever without escape. This is the opinion held by many of the scholars, both past and present, concerning the explanation of this verse.
(108. And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.)
The Condition of the Happy People and their Destination
Allah, the Exalted, says,
(And those who are blessed.) These are the followers of the Messengers.
(they will be in Paradise,) This means that their final abode will be Paradise.
(abiding therein for all the time) This means that they will remain there forever.
(that the heavens and the earth endure, except as your Lord wills:) The meaning of the exception that is made here is that the condition of eternal pleasure that they will experience therein is something that is not mandatory by itself. Rather, it is something that is dependent upon the will of Allah. Unto Him belongs the favor of immortality upon them. For this reason they are inspired to glorify and praise Him, just as they are inspired to breathe. Ad-Dahhak and Al-Hasan Al-Basri both said, “It is about the right of the disobedient people of Tawhid who were in the Fire and then brought out of it.” Then Allah finished this statement by saying,
(a gift without an end.) This means that it will never be cut off. This has been mentioned by Mujahid, Ibn `Abbas, Abu Al-`Aliyah and others. This has been mentioned so that the suspicious person will not doubt after the mention of the will of Allah. Someone may think that the mention of Allah’s will here means that the pleasure of Paradise may end or change. To the contrary, it has been decreed that this pleasure will truly be forever and will never end. Likewise, Allah has clarified here that the eternal torment of the people of the Fire in Hell also is due to His will. He explains that He punishes them due to His justness and wisdom. This is why He says,
(Verily, your Lord is the doer of whatsoever He intends.) Similarly, Allah says,
(He cannot be questioned as to what He does, while they will be questioned.)﴿21:23﴾ Here, Allah soothes the hearts and affirms the intent, by His saying,
(a gift without an end.) It has been recorded in the Two Sahihs that the Messenger of Allah said,
(Death will be brought in the form of a handsome ram (on the Day of Judgement) and it will be slaughtered between Paradise and the Hellfire. Then, it will be said, “O people of Paradise! Eternity and no death! O people of Hellfire! Eternity and no death!”) In the Sahih it is recorded that the Messenger of Allah said,
(It will be said, `O people of Paradise, verily you will live and you will never die. You will remain young and you will never grow old. You will remain healthy and you will never become ill. You will be happy and you will never grieve.)
(109. So be not in doubt as to what these people (pagans and polytheists) worship. They worship nothing but what their fathers worshipped before (them). And verily, We shall repay them in full their portion without diminution.) (110. Indeed, We gave the Book to Musa, but differences arose therein, and had it not been for a Word that had gone forth before from your Lord, the case would have been judged between them, and indeed they are in grave doubt concerning it (this Qur’an).) (111. And verily, to each of them your Lord will repay their works in full. Surely, He is All-Aware of what they do.)
Associating Partners with Allah is no doubt Misguidance
Allah, the Exalted, says,
(So be not in doubt as to what these people worship.) This refers to the polytheists. Verily, what they are doing is falsehood, ignorance and misguidance. Verily, they are only worshipping what their fathers worshipped before. This means that they have no support for their Shirk. They are only mimicking their fathers in ignorance. Therefore, Allah will give them due recompense for that and He will punish them with a punishment the likes of which none can give besides Him. If they did any good deeds, then Allah will reward them for those good works in this life, before the life of the Hereafter. Concerning Allah’s statement,
(And verily, We shall repay them in full their portion without diminution.) `Abdur-Rahman bin Zayd bin Aslam said, “We will pay them in full their portion of punishment without diminution.” Then, Allah mentions that He gave Musa the Book, but the people differed concerning it. Some believed in it and some disbelieved in it. Therefore, you, Muhammad, have an example in the Prophets who came before you. So do not grieve or be upset by their denial of you.
(and had it not been for a Word ﴿Kalimah﴾ that had gone forth before from your Lord, the case would have been judged between them,) Ibn Jarir said, “If it were not that the punishment had already been delayed until an appointed time, then Allah would have decided the matter between you now. The word Kalimah carries the meaning that Allah will not punish anyone until the proof has been established against him and a Messenger has been sent to him.” This is similar to Allah’s statement,
(And We never punish until We have sent a Messenger (to give warning).) ﴿17:15﴾ For verily, Allah says in another verse,
G(And had it not been for a Word that went forth before from your Lord, and a term determined, (their punishment) must necessarily have come (in this world). So bear patiently what they say.)﴿20:129-130﴾ Then, Allah informs that He will gather the early generations and the later generations from all of the nations. He will then reward them based upon their deeds. If they did good deeds, their reward will be good, and if they did evil deeds, their reward will be bad. Allah says,
(And verily, to each of them your Lord will repay their works in full. Surely, He is All-Aware of what they do.) This means that He is All-Knower of all of their deeds. This includes their honorable deeds and their despicable deeds, their small deeds and their great deeds. There are many different modes of recitation for this verse, yet all of their meanings agree with what we have mentioned. This is similar to Allah’s statement,
(And surely, all – everyone of them will be brought before Us.)﴿36:32﴾
(112. So stand (ask Allah to make) you firm and straight as you are commanded and those who turn in repentance with you, and transgress not. Verily, He is All-Seer of what you do.) (113. And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor would you then be helped.)
The Command to Stand Firm and Straight
Allah, the Exalted, commands His Messenger and His believing servants to be firm and to always be upright. This is of the greatest aid for gaining victory over the enemy and confronting the opposition. Allah also forbids transgression, which is to exceed the bounds (of what is allowed). Verily, transgression causes destruction to its practitioner, even if the transgression was directed against a polytheist. Then, Allah informs that He is All-Seer of the actions of His servants. He is not unaware of anything and nothing is hidden from Him. Concerning Allah’s statement,
(And incline not toward those who do wrong,) `Ali bin Abi Talhah said that Ibn `Abbas said, “Do not compromise with them.” Ibn Jarir said that Ibn `Abbas said, “Do not side with those who do wrong.” This is a good statement. This means, “Do not seek assistance from wrongdoers, because it will be as if you are condoning their actions (of evil).”
(lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped.) This means that you will not have besides Allah any friend who can save you, nor any helper who can remove you from His torment.
(114. And perform the Salah, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds. That is a reminder for the mindful.) (115. And be patient; verily, Allah wastes not the reward of the doers of good.)
The Command to establish the Prayer
`Ali bin Abi Talhah reported that Ibn `Abbas said,
(And perform the Salah, at the two ends of the day) “This is referring to the morning prayer (Subh) and the evening prayer (Maghrib).” The same was said by Al-Hasan and `Abdur-Rahman bin Zayd bin Aslam. In one narration reported by Qatadah, Ad-Dahhak and others, Al-Hasan said, “It means the morning prayer (Subh) and the late afternoon prayer (`Asr).” Mujahid said, “It is the morning prayer at the beginning of the day and the noon prayer (Zuhr) and late afternoon prayer (`Asr) at the end of the day.” This was also said by Muhammad bin Ka`b Al-Qurazi and Ad-Dahhak in one narration from him.
(and in some hours of the night.) Ibn `Abbas, Mujahid, Al-Hasan and others said, “This means the night prayer (`Isha’).” Ibn Al-Mubarak reported from Mubarak bin Fadalah that Al-Hasan said,
(and in some hours of the night.) “This means the evening (Maghrib) and late night (`Isha’) prayers. The Messenger of Allah said,
(They are the approach of the night: Maghrib and `Isha’.) The same was said by Mujahid, Muhammad bin Ka`b, Qatadah and Ad-Dahhak (that this means the Maghrib and `Isha’ prayers). It should be noted that this verse was revealed before the five daily prayers were made obligatory during the night of Isra’ (the Prophet’s night journey to Jerusalem). At that time there were only two obligatory prayers: a prayer before sunrise and a prayer before sunset. During the late night another prayer (Tahajjud) was also made obligatory upon the Prophet and his nation. Later, this obligation was abrogated for his nation and remained obligatory upon him . Finally, this obligation was abrogated for the Prophet as well, according to one opinion. Allah knows best.
The Good Deeds wipe away the Evil Deeds
Concerning Allah’s statement,
(Verily, the good deeds remove the evil deeds.) This is saying that the performance of good deeds is an expiation of previous sins. This has been mentioned in a Hadith recorded by Imam Ahmad and the Sunan Compilers, that the Commander of the faithful, `Ali bin Abi Talib, said, “Whenever I used to hear a narration from the Messenger of Allah (), Allah would cause me to benefit by it however He willed. If anyone informed me of any statement that he said, I would make him swear (by Allah) that the Prophet said it. If he swore by Allah, then I would believe him. Abu Bakr once told me — and Abu Bakr was truthful — that he heard the Messenger of Allah say,
(There is not any Muslim who commits a sin, then he makes Wudu’ and prays two units of prayer, except that he will be forgiven (that sin).) In the Two Sahihs it is recorded that the Commander of the faithful, `Uthman bin `Affan made Wudu’ for the people (to see), just like the Wudu’ of the Messenger of Allah . Then he said, “I saw the Messenger of Allah make Wudu’ like this, and he said,
(Whoever makes Wudu’ like this Wudu’ of mine, then he prays two units of prayer in which he does not speak to himself, he will be forgiven for his previous sins.) In the Sahih it is recorded that Abu Hurayrah said that the Messenger of Allah said,
(Do you think that if there was a flowing river at the door of anyone of you and he bathed in it five times every day, would there be any dirt left on him) They said, “No, O Messenger of Allah!” He () said;
(This is like the five daily prayers, for Allah uses them to wipe away the sins and wrongdoings.) Muslim recorded in his Sahih that Abu Hurayrah said that the Messenger of Allah used to say,
(The five daily prayers, Jumu`ah (Friday prayer) to Jumu`ah and (the fast of) Ramadan to Ramadan are expiations for whatever sins were committed between them, as long as you stay away from the major sins.) Al-Bukhari recorded Ibn Mas`ud saying that a man kissed a woman (who was not his relative or wife). He then came to the Prophet and informed him about the incident. Thus, Allah revealed,
(And perform Salah, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds.)﴿11:114﴾ The man then said, “O Messenger of Allah, is this only for me” The Prophet replied,
(This is for all of my (Ummah) followers.) Al-Bukhari recorded this narration in the Book of Prayer as well and the Book of Tafsir. Imam Ahmad recorded that Ibn `Abbas said that a man came to `Umar and said that a woman came to do business with him. During the course of their business, he took her into his place and did everything with her except the actual act of sexual intercourse. `Umar said, “Woe unto you! She probably was a woman whose husband is away (fighting) in the path of Allah.” The man said, “Of course she was.” `Umar then said, “Go to Abu Bakr and ask him about this.” The man went to Abu Bakr and asked him about the matter. Abu Bakr said, “She probably was a woman whose husband is away (fighting) in the path of Allah,” just as `Umar had said. Then he went to the Prophet and told him the same story. The Prophet said,
(She probably was a woman whose husband is away (fighting) in the path of Allah.) Then a verse of Qur’an was revealed,
(And perform the Salah, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds.) The man then said, “O Messenger of Allah! Is this verse only for me, or does it apply to all of the people in general” `Umar then struck the man on his chest with his hand and said, “No, rather it is for all of the people in general.” Then the Messenger of Allah said,
(`Umar has spoken the truth.)
(116. If only there had been among the generations before you persons having wisdom, prohibiting (others) from Fasad (corruption) in the earth, except a few of those whom We saved from among them! Those who did wrong pursued the enjoyment of good things of (this worldly) life, and were criminals.) (117. And your Lord would never destroy the towns wrongfully, while their people were doers of good.)
There must be a Group of People Who forbid Lewdness
Allah, the Exalted, says that there should have been a group of wise people present among the past generations who called to good and forbade the evil and corruption that took place among them in the land. His statement,
(except a few) This means that there were only a small number of people present among them who were of this caliber. They were those whom Allah saved at the sudden striking of His vengeance, when His anger was let lose. For this reason Allah commanded this noble Ummah (followers of Muhammad ) to always have among them those who command the good and forbid the evil. This is as Allah says,
(Let there arise out of you a group of people inviting to all that is good, enjoining righteousness and forbidding evil. And it is they who are the successful.)﴿3:104﴾ It is related in a Hadith that the Prophet said,
(Verily, whenever a group of people see an evil and they do not change it, it is likely that Allah will cover them with (His) punishment.) Thus, Allah says,
(If only there had been among the generations before you persons having wisdom, There must be a Group of People Who forbid Lewdness Allah, the Exalted, says that there should have been a group of wise people present among the past generations who called to good and forbade the evil and corruption that took place among them in the land. His statement,
(except a few) This means that there were only a small number of people present among them who were of this caliber. They were those whom Allah saved at the sudden striking of His vengeance, when His anger was let lose. For this reason Allah commanded this noble Ummah (followers of Muhammad ) to always have among them those who command the good and forbid the evil. This is as Allah says,
(Let there arise out of you a group of people inviting to all that is good, enjoining righteousness and forbidding evil. And it is they who are the successful.)﴿3:104﴾ It is related in a Hadith that the Prophet said,
(Verily, whenever a group of people see an evil and they do not change it, it is likely that Allah will cover them with (His) punishment.) Thus, Allah says,
(If only there had been among the generations before you persons having wisdom, prohibiting (others) from the Fasad in the earth,- except a few of those whom We saved from among them!) Concerning the statement,
(Those who did wrong pursued the enjoyment of good things of (this worldly) life,) This means that they continued in their ways of disobedience and evils and they did not heed the protesting of those righteous people, until the torment suddenly seized them.
(and were criminals.) Then, Allah informs that he does not destroy any town, except that it has wronged itself. No correctional punishment or torment comes to any town, except that its people were wrongdoers. This is as Allah says, s
(We wronged them not, but they wronged themselves.) ﴿11:101﴾ Allah also says,
(And your Lord is not at all unjust to (His) servants.) ﴿41:46﴾
(118. And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree.) (119. Except him on whom your Lord has bestowed His mercy, and for that did He create them. And the Word of your Lord has been fulfilled (His saying): “Surely, I shall fill Hell with Jinn and men all together.”)
Allah has not made Faith universally accepted
Allah, the Exalted, informs that He is able to make all of mankind one nation upon belief, or disbelief. This is just as He said,
(And had your Lord willed, those on earth would have believed, all of them together.) ﴿10:99﴾ Allah goes on to say,
(but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy,) This means that people will always differ in religions, creeds, beliefs, opinions and sects. Concerning Allah’s statement,
(Except him on whom your Lord has bestowed His mercy,) This means that those who have received the mercy of Allah by following the Messengers are excluded from this. They are those who adhere to what they are commanded in the religion by the Messengers of Allah. That has always been their characteristic until the coming of the finality of the Prophets and Messengers (Muhammad ). Those who received Allah’s mercy are those who followed him, believed in him and supported him. Therefore, they succeeded by achieving happiness in this life and the Hereafter. They are the Saved Sect mentioned in the Hadith recorded in the Musnad and Sunan collections of Hadith. The routes of transmission of this Hadith all strengthen each other (in authenticity). In these narrations the Prophet said,
(Verily, the Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this nation (of Muslims) will split into seventy-three sects. All of them will be in the Fire except one sect.) They (the Companions) said, “Who are they (the Saved Sect) O Messenger of Allah” He said,
(The sect that is upon what my Companions and I are upon.) Al-Hakim recorded this narration in his Mustadrak with this additional wording. Concerning Allah’s statement,
(And the Word of your Lord has been fulfilled (His saying): “Surely, I shall fill Hell with Jinn and men all together.”) Allah, the Exalted, informs that He precedes everything in His preordainment and decree, by His perfect knowledge and penetrating wisdom. The result of this decree is that from those whom He has created, some deserve the Paradise and some deserve the Hell Fire. From this decree is that He will fill the Hellfire with both mankind and Jinns. His is the profound evidence and the perfect wisdom. In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah said,
(Paradise and the Hellfire debated. Paradise said, `None will enter me except the weak and despised of the people.’ The Hell- fire said, `I have inherited the haughty and the arrogant people.’ Then Allah said to the Paradise, `You are My mercy and I grant mercy with you to whoever I wish.’ Then He said to the Hellfire, `You are My torment and I take vengeance with you upon whoever I wish. I will fill each one of you.’ However, the Paradise will always have more bounties, to such an extent that Allah will create more creatures to dwell in it and enjoy its extra bounties. The Hellfire will continue saying, `Are there anymore (to enter me),’ until the Lord of might places His Foot over it. Then it (Hell) will say, “Enough, enough, by Your might!”)
(120. And all that We relate to you of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this has come to you the truth, as well as an admonition and a reminder for the believers.)
Allah, the Exalted, is saying, `We relate all of these stories to you (Muhammad) concerning what happened with the Messengers who came before you with their nations. This is an explanation of what transpired in their arguments and disputes and how the Prophets were all rejected and harmed. These stories also explain how Allah helped His party of believers and disgraced His enemies, the disbelievers. We relate all of this to you (Muhammad) in order to make your heart firm and so that you may take an example from your brothers who passed before you of the Messengers.’ Concerning Allah’s statement,
(And in this has come to you the truth,) This is referring to this Surah itself. This was said by Ibn `Abbas, Mujahid and a group of the Salaf and it is the correct view. This means, `This comprehensive Surah contains the stories of the Prophets and how Allah saved them, and the believers along with them and how He destroyed the disbelievers. There has come to you (Muhammad) stories of truth and true events in this Surah. In this Surah is an admonition that prevents the disbelievers, and a reminder that causes the believers to reflect.’
(121. And say to those who do not believe: “Act according to your ability and way, We are acting.) (122. And you wait! We (too) are waiting.”)
Allah, the Exalted, commands His Messenger to say to those who disbelieve in what he has come with from his Lord, by way of warning,
(Act according to your ability) This means upon your path and your way.
(We are acting (in our way). This means that we are upon our path and our way (Islam).
(And you wait ! We (too) are waiting.) This means,
(And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful.)﴿6:135﴾ Verily, Allah fulfilled His promise to His Messenger , helped him and aided him. He made His Word uppermost (victorious), and the word of those who disbelieved lowly and disgraced. Allah is truly the Most Mighty, Most Wise.
(123. And to Allah belongs the Ghayb of the heavens and the earth, and to Him return all affairs (for decision). So worship Him and put your trust in Him. And your Lord is not unaware of what you (people) do.)
Allah, the Exalted, informs that He is the All-Knower of the unseen of the heavens and the earth and that unto Him is the final return.
He explains that everyone who does a deed, He will give them their deed (reward for it) on the Day of Reckoning. Unto Him belongs the creation and the command. Then He, the Exalted, commands that He should be worshipped and relied upon, for verily, He is sufficient for whoever trusts and turns to Him. Concerning His statement,
(And your Lord is not unaware of what you do.) This means, `The lies (of the disbelievers) against you O Muhammad are not hidden from Him. He is the All-Knower of the conditions of His creatures and He will give them the perfect recompense for their deeds in this life and the Hereafter. He will aid you (Muhammad) and His party over the disbelievers in this life and in the Hereafter.’ This is the end of the Tafsir of Surah Hud, and all praises and thanks are due to Allah.