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Surah Hud In Arabic

Transliteration in English

Bismillaahir Rahmaanir Raheem

1. Alif-Laaam-Raa; Kitaabun uhkimat Aayaatuhoo summa fussilat mil ladun Hakeemin Khabeer
2. Allaa ta’budooo illal laah; innanee lakum minhu nazeerunw wa basheer
3. 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
4. Ilal laahi marji’ukum wa Huwa ‘alaa kulli shai’in Qadeer
5. Alaa innahum yasnoona sudoorahum liyastakhfoo minh; alaa heena yastaghshoona siyaabahum ya’lamu maa yusirroona wa maa yu’linoon; innahoo ‘aleemun bizaatis sudoor (End Juz 11)
6. Wa maa min daaabbatin fil ardi illaa ‘alal laahi rizquhaa wa ya’lamu mustaqarrahaa wa mustawda’ahaa; kullun fee Kitaabim Mubeen
7. Wa Huwal lazee khalaqas samaawaati wal arda fee sittati aiyaaminw wa kaana ‘Arshuhoo alal maaa’i liyabluwakum aiyukum ahsanu ‘amalaa; wa la’in qulta innakum mab’oosoona min ba’dil mawti la yaqoolannal lazeena kafaroo in haazaaa illaa sihrum mubeen
8. Wala’in akharnaa ‘anhumul ‘azaaba ilaaa ummatim ma’doodatil la yaqoolunna maa yahbisuh; alaa yawma ya’teehim laisa masroofan ‘anhum wa haaqa bihim maa kaanoo bihee yastahzi’oon (section 1)
9. Wa la’in azaqnal insaana minnaa rahmatan summa naza’naahaa minhu, innahoo laya’oosun kafoor
10. Wala’in azaqnaahu na’maaa’a ba’da darraaa’a massat hu la yaqoolanna zahabas saiyiaatu ‘anneee; innahoo lafarihun fakhoor
11. Illal lazeena sabaroo wa ‘amilus saalihaati ulaaa’ika lahum maghfiratunw wa ajrun kabeer
12. 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
13. Am yaqooloonaf taraahu qul faatoo bi’ashri Suwarim mislihee muftarayaatinw wad’oo manis tata’tum min doonil laahi in kuntum saadiqeen
14. Fa il lam yastajeeboo lakum fa’lamooo annamaaa unzilla bi’ilmil laahi wa al laaa ilaaha illaa Huwa fahal antum muslimoon
15. Man kaana yureedul hayaatad dunyaa wa zeenatahaa nuwaffi ilaihim a’maa lahum feehaa wa hum feehaa laa yubkhasoon
16. Ulaaa’ikal lazeena laisa lahum fil Aakhirati illan Naaru wa habita maa sana’oo feehaa wa baatilum maa kaanoo ya’maloon
17. Afaman kaana ‘ala 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
18. 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
19. Allazeena yasuddoona ‘an sabeelil laahi wa yabghoonahaa ‘iwajanw wa hum bil Aakhiratihum kaafiroon
20. 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
21. Ulaaa’ikal lazeena khasirooo anfusahum wa dalla ‘anhum maa kaanoo yaftaroon
22. Laa jarama annahum fil Aakhirati humul akhsaroon
23. Innal lazeena aamanoo wa ‘amilus saalihaati wa akhbatooo ilaa Rabbihim ulaaa’ika Ashaabul Jannati hum feehaa khaalidoon
24. Masalul fareeqaini kal a’maa wal asammi walbaseeri wassamee’; hal yastawiyaani masalaa; afalaa tazakkaroon (section 2)
25. Wa laqad arsalnaa Noohan ilaa qawmihee innee lakum nazeerum mubeen
26. Al laa ta’budooo illal laaha inneee akhaafu ‘alaikum ‘azaaba Yawmin aleem
27. 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
28. 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
29. 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
30. Wa yaa qawmi mai yansurunee minal laahi in tarattuhum; afalaa tazak karoon
31. Wa laa aqoolu lakum ‘indee khazaa’inul laahi wa laaa a’lamul ghaiba wa laa aqoolu innee malakunw wa laaa aqoolu lillazeena tazdareee a’yunukum lai yu’tiyahumul laahu khairan Allaahu a’lamu bimaa feee anfusihim innee izal laminaz zaalimeen
32. Qaaloo yaa Noohu qad jaadaltanaa fa aksarta jidaalanaa faatinaa bimaa ta’idunaaa in kunta minas saadiqeen
33. Qaala innamaa yaateekum bihil laahu in shaaa’a wa maaa antum bimu’jizeen
34. Wa laa yanfa’ukum nusheee in arattu an ansaha lakum in kaanal laahu yureedu ai yughwi yakum; Huwa Rabbukum wa ilaihi turja’oon
35. Am yaqooloonaf taraahu qul inif taraituhoo fa’alaiya ijraamee wa ana bareee’um mimmaa tujrimoon (section 3)
36. Wa oohiya ilaa Noohin annahoo lany-yu’mina min qawmika illaa man qad aamana falaa tabta’is bimaa kaanoo yaf’aloon
37. Wasna’il fulka bi-a’yuninaa wa wahyinaa wa laa tukhaa tibnee fil lazeena zalamoo; innahum mughraqoon
38. Wa yasna’ul fulka wa kullamaa marra ‘alaihi mala’um min qawmihee sakhiroo minh; qaala in taskharoo minnaa fa innaa naskharu minkum kamaa taskharoon
39. Fasawfa ta’lamoona mai ya’teehi ‘azaabuny yukhzeehi wa yahillu ‘alaihi ‘azaabun muqeem
40. 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
41. Wa qaalar kaboo feehaa bismil laahi majraihaa wa mursaahaa; inna Rabbee la Ghafoorur Raheem
42. 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
43. 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
44. Wa qeela yaaa ardubla’ee maaa’aki wa yaa samaaa’u aqli’ee wa gheedal maaa’u wa qudiyal amru wastawat ‘alal joodiyyi wa qeela bu’dal lilqawmiz zaalimeen
45. Wa naadaa noohur Rabbahoo faqaala Rabbi innabnee min ahlee wa inna wa’dakal haqqu wa Anta ahkamul haakimeen
46. 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
47. Qaala rabbi inneee a’oozu bika an as’alaka maa laisa lee bihee ‘ilmunw wa illaa taghfir lee wa tarhamneee akum minal khaasireen
48. Qeela yaa Noohuh bit bisalaamim minnaa wa barakaatin ‘alaika wa ‘alaaa umamim mimmam ma’ak; wa umamun sanumatti’uhum summa yamassuhum minna ‘azaabun aleem
49. Tilka min ambaaa’il ghaibi nooheehaaa ilaika maa kunta ta’lamuhaaaa anta wa laa qawmuka min qabli haazaa fasbir innal ‘aaqibata lilmuttaqeen (section 4)
50. Wa ilaa ‘aadin akhaahum Hoodaa; qaala yaa qawmi’ budul laaha maa lakum min ilaahin ghairuhooo in antum illaa muftaroon
51. Yaa qawmi laaa as’alukum ‘alaihi ajran in ajriya illaa ‘alal lazee fataranee; afalaa ta’qiloon
52. Wa yaa qawmis taghfiroo Rabbakum summa toobooo ilaihi yursilis samaaa’a ‘alaikum midraaranw wa yazidkum quwwatan ilaa quwwatikum wa laa tatawallaw mujrimeen
53. Qaaloo yaa Hoodu maa ji’tanaa bibaiyinatinw wa maa nahnu bitaarikeee aalihatinaa ‘an qawlika wa maa nahnu laka bimu’mineen
54. In naqoolu illa’ taraaka ba’du aalihatinaa bisooo’; qaala inneee ushhidul laaha wash hadooo annee bareee’um mimmaa tushrikoon
55. Min doonihee fakeedoonee jamee’an summa laa tunziroon
56. Innee tawakkaltu ‘alallaahi Rabbee wa Rabbikum; maa min daaabbatin illaa Huwa aakhizum binaasiyatihaa; inna Rabbee ‘alaa Siraatim mustaqeem
57. 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
58. Wa lammaa jaaa’a amrunaa najainaa Hoodanw wallazeena aamanoo ma’ahoo birahmatim minnaa wa najainaahum min ‘azaabin ghaleez
59. Wa tilka ‘aad, jahadoo bi Aayaati Rabbihim wa ‘asaw Rusulahoo wattaba’ooo amra kulli jabbaarin ‘aneed
60. 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)
61. 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
62. 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
63. 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
64. Wa yaa qawmi haazihee naaqatul laahi lakum aayatan fazaroohaa taakul feee ardil laahi wa laa tamassoohaa bisooo’in fa yaakhuzakum azaabun qareeb
65. Fa ‘aqaroohaa faqaala tamatta’oo fee daarikum salaasata aiyaamin zaalika wa’dun ghairu makzoob
66. Falammaa jaaa’a amrunaa najjainaa Saalihanw wal lazeena aamanoo ma’ahoo birahmatim minnaa wa min khizyi Yawmi’iz inna Rabbaka Huwal Qawiyyul ‘Azeez
67. Wa akhazal lazeena zalamus saihatu fa asbahoo fee diyaarihim jaasimeena
68. Ka al lam yaghnaw feehaaa; alaaa inna Samooda kafaroo Rabbahum; alaa bu’dal li Samood. (section 6)
69. Wa laqad jaaa’at Rusulunaaa Ibraaheema bilbushraa qaaloo salaaman qaala salaamun famaa labisa an jaaa’a bi’ijlin haneez
70. Falammaa ra aaa aidiyahum laa tasilu ilaihi nakirahum wa awjasa minhum kheefah; qaaloo laa takhaf innaaa ursilnaaa ilaa qawmi Loot
71. Wamra atuhoo qaaa’imatun fadahikat fabashsharnaahaa bi Ishaaqa wa minw waraaa’i Ishaaqa Ya’qoob
72. Qaalat yaa wailataaa ‘aalidu wa ana ‘ajoozunw wa haaza ba’lee shaikhan inna haazaa lashai’un ‘ajeeb
73. Qaalooo ata’jabeena min amril laahi rahmatul laahi wa barakaatuhoo ‘alaikum Ahlal Bayt; innahoo Hameedun Majeed
74. Falammaa zahaba an Ibraaheemar raw’u wa jaaa’at hul bushraaa yujaadilunaa fee qawmi Loot
75. Inna Ibraaheema la haleemun awwaahun muneeb
76. Yaaa Ibraaheemu a’rid ‘an haazaaa innahoo qad jaaa’a amru Rabbika wa innahum aateehim ‘azaabun ghairun mardood
77. Wa lammaa jaaa’at Rusulunaa Lootan seee’a bihim wa daaqa bihim zar’anw wa qaala haazaa yawmun ‘aseeb
78. 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
79. Qaaloo laqad ‘alimta maa lanaa fee banaatika min haqq, wa innaka lata’lamu maa nureed
80. Qaala law anna lee bikum quwwatan aw aaweee ilaa ruknin shadeed
81. 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
82. Falammaa jaaa’a amrunaa ja’alnaa ‘aaliyahaa saafilahaa wa amtarnaa ‘alaihaa hijaaratam min sijjeelim mandood
83. Musawwamatan ‘inda Rabbik; wa maa hiya minaz zaalimena biba’eed (section 7)
84. 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
85. Wa yaa qawmi awful mikyaala walmeezaana bilqisti wa laa tabkhasun naasa ashyaaa’ahum wa laa ta’saw fil ardi mufsideen
86. Baqiyyatul laahi khairul lakum in kuntum mu’mineen; wa maa ana ‘alaikum bihafeez
87. Qaaloo yaa Shu’aybu ‘a salaatuka ta’muruka an natruka maa ya’budu aabaaa’unaaa aw an naf’ala feee amwaalinaa maa nashaaa’oo innaka la antal haleemur rasheed
88. 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
89. 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
90. Wastaghfiroo Rabbakum summa toobooo ilaih; inna Rabbee Raheemunw Wadood
91. 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
92. Qaala yaa qawmi arahteee a’azzu ‘alaikum minal laahi wattakhaztumoohu waraaa’akum zihriyyan inna Rabbee bimaa ta’maloona muheet
93. Wa yaa qawmi’ maloo ‘alaa makaanatikum innee ‘aamilun sawfa ta’lamoona many ya’teehi ‘azaabuny yukhzeehi wa man huwa kaazib; wartaqibooo innnee ma’akum raqeeb
94. 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
95. Ka-al-lam yaghnaw feehaaa; alaa bu’dal li Madyana Kamaa ba’idat Samood (section 8)
96. Wa laqad arsalnaa Moosaa bi Aayaatinaa wa sultaanim mubeen
97. Ilaa Fir’awna wa mala’ihee fattaba’ooo amra Fir’awna wa maaa amru Fir’awna birasheed
98. Yaqdumu qawmahoo Yawmal Qiyaamati fa awrada humun Naara wa bi’sal wirdul mawrood
99. Wa utbi’oo fee haazihee la’natanw wa Yawmal Qiyaamah; bi’sar rifdul marfood
100. Zaalika min ambaaa’il quraa naqussuhoo ‘alaika minhaa qaaa’imunw wa haseed
101. 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
102. Wa kazaalika akhzu Rabbika izaaa akhazal quraa wa hiya zaalimah; inna akhzahooo aleemun shadeed
103. Inna fee zaalika la aayatal liman khaafa ‘azaabal Aakhirah; zaalika Yawmum majmoo’ul lahun naasu wa zaalika Yawmum mashhood
104. Wa maa nu’akhkhiruhooo illaa li ajalim ma’dood
105. Yawma yaati laa takallamu nafsun illaa bi iznih; faminhum shaqiyyunw wa sa’eed
106. Fa ammal lazeena shaqoo fafin Naari lahum feehaa zafeerunw wa shaheeq
107. Khaalideena feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa’a Rabbuk; inna Rabbaka fa’ ‘aalul limaa yureed
108. Wa ammal lazeena su’idoo fafil Jannati khaalideena feehaa maa daamatis samaawaatu wal ardu illaa maa shaaa’a Rabbuk; ataaa’an ghaira majzooz
109. 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)
110. Wa laqad aatainaa Moosal Kitaaba fakhtulifa feeh; wa law laa Kalimatun sabaqat mir Rabbika laqudiya bainahum; wa innahum lafee shakkim minhu mureeb
111. Wa inna kullal lammaa la yuwaffiyannahum Rabbuka a’maalahum; innahoo bimaa ya’maloona Khabeer
112. Fastaqim kamaaa umirta wa man taaba ma’aka wa laa tatghaw; innahoo bimaa ta’maloona Baseer
113. Wa laa tarkanooo ilal lazeena zalamoo fatamassa kumun Naaru wa maa lakum min doonil laahi min awliyaaa’a summa laa tunsaroon
114. Wa aqimis Salaata tarafayin nahaari wa zulafam minal layl; innal hasanaati yuzhibnas saiyi aat; zaalika zikraa liz zaakireen
115. Wasbir fa innal laaha laa yudee’u ajral muhsineen
116. 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
117. Wa maa kaana Rabbuka liyuhlikal quraa bizulminw wa ahluhaa muslihoon
118. Wa law shaaa’a Rabbuka laja’alannnaasa ummatanw waa hidatanw wa laa yazaaloona mukhtalifeen
119. Illaa mar rahima Rabbuk; wa lizaalika khalaqahum; wa tammat Kalimatu Rabbika la amla’ana Jahannama minal jinnati wannnaasi ajma’een
120. 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
121. Wa qul lillazeena laa yu’minoo na’maloo ‘alaa makaanatikum innaa ‘aamiloon
122. Wantaziroo innaa mun taziroon
123. Wa lillaahi ghaibus samaawaati wal ardi wa ilaihi yurja’ul amru kulluhoo fa’bud hu wa tawakkal ‘alaih; wa maa Rabbuka bighaafilin ‘ammaa ta’maloon (section 10)

Translation

In the name of Allah, the Compassionate, the Merciful.

1. Alif , Lam , Ra . (This is) a book the verses of which have been made firm, and elaborated by the One who is All Wise, All Aware,
2. (directing the Prophet to say to the people,) :You must not worship anyone other than Allah; I am for you a warner from Him, and a bearer of glad tidings;
3. and you must seek forgiveness from your Lord, then, turn to Him in repentance, and He will provide you with good things to enjoy for a given time, and bestow His extra favor on everyone who has extra good deeds (in his account). And if you turn away, then, I fear for you the punishment of a terrible day.
4. To Allah is your return, and He is powerful over everything.
5. Lo! now they fold up their breasts that they may hide (their thoughts) from Him. At the very moment when they cover themselves with their clothing, Allah knoweth that which they keep hidden and that which they proclaim. Lo! He is Aware of what is in the breasts (of men).
6. And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear Record.
7. And He it is Who created the heavens and the earth in six Days – and His Throne was upon the water – that He might try you, which of you is best in conduct. Yet if thou ( O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.
8. And if We delay for them the doom until a reckoned time, they will surely say: What withholdeth it? Verily on the day when it cometh unto them, it cannot be averted from them, and that which they derided will surround them.
9. And if we cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.
10. And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;
11. Save those who persevere and do good works. Theirs will be forgiveness and a great reward.
12. A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.
13. Or they say: He hath invented it. Say: Then bring ten surahs, the like thereof, invented, and call on everyone ye can beside Allah, if ye are truthful!
14. And if they answer not your prayer, then know that it is revealed only in the knowledge of Allah; and that there is no Allah save Him. Will ye then be (of) those who surrender?
15. Whoso desireth the life of the world and its pomp, We shall repay them their deeds herein, and therein they will not be wronged.
16. Those are they for whom is naught in the Hereafter save the Fire. (All) that they contrive here is vain and (all) that they are wont to do is fruitless.
17. Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness from Him reciteth it, and before it was the Book of Moses, an example and a mercy? Such believe therein, and whoso disbelieveth therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning it. Lo! it is the Truth from thy Lord; but most of mankind believe not.
18. Who doeth greater wrong than he who inventeth a lie concerning Allah? Such will be brought before their Lord, and the witnesses will say: These are they who lied concerning their Lord. Now the curse of Allah is upon wrong-doers,
19. Who debar (men) from the way of Allah and would have it crooked, and who are disbelievers in the Hereafter.
20. Such will not escape in the earth, nor have they any protecting friends beside Allah. For them the torment will be double. They could not bear to hear, and they used not to see.
21. Such are they who have lost their souls, and that which they used to invent hath failed them.
22. Assuredly in the Hereafter they will be the greatest losers.
23. Lo! those who believe and do good works and humble themselves before their Lord: such are rightful owners of the Garden; they will abide therein.
24. The similitude of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal in similitude? Will ye not then be admonished?
25. And We sent Noah unto his folk (and he said): Lo! I am a plain warner unto you.
26. That ye serve none, save Allah. Lo! I fear for you the retribution of a painful Day.
27. The chieftains of his folk, who disbelieved, said: We see thee but a mortal like us, and we see not that any follow thee save the most abject among us, without reflection. We behold in you no merit above us – nay, we deem you liars.
28. He said: O my people! Bethink you, if I rely on a clear proof from my Lord and there hath come unto me a mercy from His presence, and it hath been made obscure to you, can we compel you to accept it when ye are averse thereto?
29. And O my people! I ask of you no wealth therefor. My reward is the concern only of Allah, and I am not going to thrust away those who believe – Lo! they have to meet their Lord! – but I see you a folk that are ignorant.
30. And, O my people! who would deliver me from Allah if I thrust them away? Will ye not then reflect?
31. I say not unto you: “I have the treasures of Allah” nor “I have knowledge of the Unseen,” nor say I: “Lo! I am an angel!” Nor say I unto those whom your eyes scorn that Allah will not give them good – Allah knoweth best what is in their hearts – Lo! then indeed I should be of the wrong-doers.
32. They said: O Noah! Thou hast disputed with us and multiplied disputation with us; now bring upon us that wherewith thou threatenest us, if thou art of the truthful.
33. He said: Only Allah will bring it upon you if He will, and ye can by no means escape.
34. My counsel will not profit you if I were minded to advise you, if Allah’s will is to keep you astray. He is your Lord and unto Him ye will be brought back.
35. Or say they (again): He hath invented it? Say: If I have invented it, upon me be my crimes, but I am innocent of (all) that ye commit.
36. And it was inspired in Noah, (saying): No-one of thy folk will believe save him who hath believed already. Be not distressed because of what they do.
37. Build the ship under Our eyes and by Our inspiration, and speak not unto Me on behalf of those who do wrong. Lo! they will be drowned.
38. And he was building the ship, and every time that chieftains of his people passed him, they made mock of him. He said: Though ye make mock of Us, yet We mock at you even as ye mock;
39. And ye shall know to whom a punishment that will confound him cometh, and upon whom a lasting doom will fall.
40. (Thus it was) till, when Our commandment came to pass and the oven gushed forth water, We said: Load therein two of every kind, a pair (the male and female), and thy household, save him against whom the word hath gone forth already, and those who believe. And but a few were they who believed with him.
41. And he said: Embark therein! In the name of Allah be its course and its mooring. Lo! my Lord is Forgiving, Merciful.
42. And it sailed with them amid waves like mountains, and Noah cried unto his son – and he was standing aloof – O my son! Come ride with us, and be not with the disbelievers.
43. He said: I shall betake me to some mountain that will save me from the water. (Noah) said: This day there is none that saveth from the commandment of Allah save him on whom He hath had mercy. And the wave came in between them, so he was among the drowned.
44. And it was said: O earth! Swallow thy water and, O sky! be cleared of clouds! And the water was made to subside. And the commandment was fulfilled. And it (the ship) came to rest upon (the mount) Al-Judi and it was said: A far removal for wrongdoing folk!
45. And Noah cried unto his Lord and said: My Lord! Lo! my son is of my household! Surely Thy promise is the truth and Thou are the Most Just of Judges.
46. He said: O Noah! Lo! he is not of thy household; lo! he is of evil conduct, so ask not of Me that whereof thou hast no knowledge. I admonish thee lest thou be among the ignorant.
47. He said: My Lord! Lo! in Thee do I seek refuge (from the sin) that I should ask of Thee that whereof I have no knowledge. Unless Thou forgive me and have mercy on me I shall be among the lost.
48. It was said (unto him): O Noah! Go thou down (from the mountain) with peace from Us and blessings upon thee and some nations (that will spring) from those with thee. (There will be other) nations unto whom We shall give enjoyment a long while and then a painful doom from Us will overtake them.
49. This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).
50. And unto (the tribe of) A’ad (We sent) their brother, Hud. He said: O my people! Serve Allah! Ye have no other Allah save Him. Lo! ye do but invent.
51. O my people! I ask of you no reward for it. Lo! my reward is the concern only of Him Who made me. Have ye then no sense?
52. And, O my people! Ask forgiveness of your Lord, then turn unto Him repentant; He will cause the sky to rain abundance on you and will add unto you strength to your strength. Turn not away, guilty!
53. They said: O Hud! Thou hast brought us no clear proof and we are not going to forsake our gods on thy (mere) saying, and we are not believers in thee.
54. We say naught save that one of our gods hath possessed thee in an evil way. He said: I call Allah to witness, and do ye (too) bear witness, that I am innocent of (all) that ye ascribe as partners (to Allah)
55. Beside Him. So (try to) circumvent me, all of you, give me no respite.
56. Lo! I have put my trust in Allah, my Lord and your Lord. Not an animal but He doth grasp it by the forelock! Lo! my Lord is on a straight path.
57. And if ye turn away, still I have conveyed unto you that wherewith I was sent unto you, and my Lord will set in place of you a folk other than you. Ye cannot injure Him at all. Lo! my Lord is Guardian over all things.
58. And when Our commandment came to pass We saved Hud and those who believed with him by a mercy from Us; We saved them from a harsh doom.
59. And such were A’ad. They denied the revelations of their Lord and flouted His messengers and followed the command of every froward potentate.
60. And a curse was made to follow them in the world and on the Day of Resurrection. Lo! A’ad disbelieved in their Lord. A far removal for A’ad, the folk of Hud!
61. And unto (the tribe of) Thamud (We sent) their brother Salih. He said: O my people! Serve Allah, Ye have no other Allah save Him. He brought you forth from the earth and hath made you husband it. So ask forgiveness of Him and turn unto Him repentant. Lo! my Lord is Nigh, Responsive.
62. They said: O Salih! Thou hast been among us hitherto as that wherein our hope was placed. Dost thou ask us not to worship what our fathers worshipped? Lo! we verily are in grave doubt concerning that to which thou callest us.
63. He said: O my people! Bethink you: if I am (acting) on clear proof from my Lord and there hath come unto me a mercy from Him, who will save me from Allah if I disobey Him? Ye would add to me naught save perdition.
64. O my people! This is the camel of Allah, a token unto you, so suffer her to feed in Allah’s earth, and touch her not with harm lest a near torment seize you.
65. But they hamstrung her, and then he said: Enjoy life in your dwelling-place three days! This is a threat that will not be belied.
66. So, when Our commandment came to pass, We saved Salih, and those who believed with him, by a mercy from Us, from the ignominy of that day. Lo, thy Lord! He is the Strong, the Mighty.
67. And the (awful) Cry overtook those who did wrong, so that morning found them prostrate in their dwellings,
68. As though they had not dwelt there. Lo! Thamud disbelieved in their Lord. A far removal for Thamud!
69. And Our messengers cam unto Abraham with good news. They said: Peace! He answered: Peace! and delayed not to bring a roasted calf.
70. And when he saw their hands reached not to it, he mistrusted them and conceived a fear of them. They said: Fear not! Lo! we are sent unto the folk of Lot.
71. And his wife, standing by laughed when We gave her good tidings (of the birth) of Isaac, and, after Isaac, of Jacob.
72. She said: Oh woe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Lo! this is a strange thing!
73. They said: Wonderest thou at the commandment of Allah? The mercy of Allah and His blessings be upon you, O people of the house! Lo! He is Owner of Praise, Owner of Glory!
74. And when the awe departed from Abraham, and the glad news reached him, he pleaded with Us on behalf of the folk of Lot.
75. Lo! Abraham was mild, imploring, penitent.
76. (It was said) O Abraham! Forsake this! Lo! thy Lord’s commandment hath gone forth, and lo! there cometh unto them a doom which cannot be repelled.
77. And when Our messengers came unto Lot, he was distressed and knew not how to protect them. He said: This is a distressful day.
78. And his people came unto him, running towards him – and before then they used to commit abominations – He said: O my people! Here are my daughters! They are purer for you. Beware of Allah, and degrade me not in (the person of) my guests. Is there not among you any upright man?
79. They said: Well thou knowest that we have no right to thy daughters, and well thou knowest what we want.
80. He said: Would that I had strength to resist you or had some strong support (among you) !
81. (The messengers) said: O Lot! Lo! we are messengers of thy Lord; they shall not reach thee. So travel with thy people in a part of the night, and let not one of you turn round – (all) save thy wife. Lo! that which smiteth them will smite her (also). Lo! their tryst is (for) the morning. Is not the morning nigh?
82. So when Our commandment came to pass We overthrew (that township) and rained upon it stones of clay, one after another,
83. Marked with fire in the providence of thy Lord (for the destruction of the wicked). And they are never far from the wrong-doers.
84. And unto Midian (We sent) their brother Shu’eyb. He said: O my people! Serve Allah. Ye have no other Allah save Him! And give not short measure and short weight. Lo! I see you well-to-do, and lo! I fear for you the doom of a besetting Day.
85. O my people! Give full measure and full weight in justice, and wrong not people in respect of their goods. And do not evil in the earth, causing corruption.
86. That which Allah leaveth with you is better for you if ye are believers; and I am not a keeper over you.
87. They said: O Shu’eyb! Doth thy way of prayer command thee that we should forsake that which our fathers (used to) worship, or that we (should leave off) doing what we will with our own property. Lo! thou art the mild, the guide to right behaviour.
88. He said: O my people! Bethink you: if I am (acting) on a clear proof from my Lord and He sustaineth me with fair sustenance from Him (how can I concede aught to you)? I desire not to do behind your backs that which I ask you not to do. I desire naught save reform so far as I am able. My welfare is only in Allah. In Him I trust and unto Him I turn (repentant).
89. And, O my people! Let not the schism with me cause you to sin so that there befall you that which befell the folk of Noah and the folk of Hud, and the folk of Salih; and the folk of Lot are not far off from you.
90. Ask pardon of your Lord and then turn unto Him (repentant). Lo! my Lord is Merciful, Loving.
91. They said: O Shu’eyb! We understand not much of that thou tellest, and lo! we do behold thee weak among us. But for thy family, we should have stoned thee, for thou art not strong against us.
92. He said: O my people! Is my family more to be honoured by you than Allah? and ye put Him behind you, neglected! Lo! my Lord surroundeth what ye do.
93. And, O my people! Act according to your power, lo! I (too) am acting. Ye will soon know on whom there cometh a doom that will abase him, and who it is that lieth. And watch! Lo! I am a watcher with you.
94. And when Our commandment came to pass We saved Shu’eyb and those who believed with him by a mercy from Us; and the (Awful) Cry seized those who did injustice, and morning found them prostrate in their dwellings,
95. As though they had not dwelt there. A far removal for Midian, even as Thamud had been removed afar!
96. And verily We sent Moses with Our revelations and a clear warrant
97. Unto Pharaoh and his chiefs, but they did follow the command of Pharaoh, and the command of Pharaoh was no right guide.
98. He will go before his people on the Day of Resurrection and will lead them to the Fire for watering-place. Ah, hapless is the watering-place (whither they are) led.
99. A curse is made to follow them in the world and on the Day of Resurrection. Hapless is the gift (that will be) given (them).
100. That is (something) of the tidings of the townships (which were destroyed of old). We relate it unto thee (Muhammad). Some of them are standing and some (already) reaped.
101. We wronged them not, but they did wrong themselves; and their gods on whom they call beside Allah availed them naught when came thy Lord’s command; they added to them naught save ruin.
102. Even thus is the grasp of thy Lord when He graspeth the townships while they are doing wrong. Lo! His grasp is painful, very strong.
103. Lo! herein verily there is a portent for those who fear the doom of the Hereafter. That is a day unto which mankind will be gathered, and that is a day that will be witnessed.
104. And We defer it only to a term already reckoned.
105. On the day when it cometh no soul will speak except by His permission; some among them will be wretched, (others) glad.
106. As for those who will be wretched (on that day) they will be in the Fire; sighing and wailing will be their portion therein,
107. Abiding there so long as the heavens and the earth endure save for that which thy Lord willeth. Lo! thy Lord is Doer of what He will.
108. And as for those who will be glad (that day) they will be in the Garden, abiding there so long as the heavens and the earth endure save for that which thy Lord willeth: a gift unfailing.
109. So be not thou in doubt concerning that which these (folk) worship. They worship only as their fathers worshipped aforetime. Lo! we shall pay them their whole due unabated.
110. And we verily gave unto Moses the Scripture, and there was strife thereupon; and had it not been for a Word that had already gone forth from thy Lord, the case would have been judged between them, and lo! they are in grave doubt concerning it.
111. And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.
112. So tread thou the straight path as thou art commanded, and those who turn (unto Allah) with thee, and transgress not. Lo! He is Seer of what ye do.
113. And incline not toward those who do wrong lest the Fire touch you, and ye have no protecting friends against Allah, and afterward ye would not be helped.
114. Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful.
115. And have patience, ( O Muhammad), for lo! Allah loseth not the wages of the good.
116. If only there had been among the generations before you men possessing a remnant (of good sense) to warn (their people) from corruption in the earth, as did a few of those whom We saved from them! The wrong-doers followed that by which they were made sapless, and were guilty.
117. In truth thy Lord destroyed not the townships tyrannously while their folk were doing right.
118. And if thy Lord had willed, He verily would have made mankind one nation, yet they cease not differing,
119. Save him on whom thy Lord hath mercy; and for that He did create them. And the Word of thy Lord hath been fulfilled: Verily I shall fill hell with the jinn and mankind together.
120. And all that We relate unto thee of the story of the messengers is in order that thereby We may make firm thy heart. And herein hath come unto thee the Truth and an exhortation and a reminder for believers.
121. And say unto those who believe not: Act according to your power. Lo! We (too) are acting.
122. And wait! Lo! We (too) are waiting.
123. And Allah’s is the Invisible of the heavens and the earth, and unto Him the whole matter will be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what ye (mortals) do.

Commentary

Surah Hud is among the Surahs that describe the coming of several kinds of mass punishments triggered by Divine displeasure as well as the horrendous happenings of the fateful day of Judgment and its outcome in the form of individual reward and punishment, all in a manner that is unique.

For this reason, when a few strands of hair in the blessed beard of the Holy Prophet (صلى الله عليه وآله وسلم) had turned visibly grey, Sayyidna Abu Bakr (رض) expressed his concern by saying: ` Ya Ras ulallah, you have become old.’ He said: ` Yes, Surah Hud has made me old.’ There are reports which also add Surah al-Waqi` ah, al-Mursalat, ` Amma Yatasa’alun (an-Naba’ ) and at-Takwir with Surah Hud. (Reported by a1-Hakim and Tirmidhi)

The sense articulated through the Hadith given above was to highlight that such was the awe and terror inspired by the mention of these happenings that it caused the emergence of the signs of old age.

The first verse of the Surah opens with the letters: الر (alif lam, ra). These are isolated letters the meaning of which is a secret between Al¬lah Ta` ala and His Rasul (صلى الله عليه وآله وسلم) . Others have not been informed about it. Rather, they have been prohibited from even worrying about it.

After that, about the Holy Qur’an it was said that it was a book the verses of which are made ` muhkam’ (firm). The word: مُحکَم (muhkam) is from: اِحکَام (ihkam) which means such a correct balancing of meaningful speech as would not leave the probability of any error or disorder in word or meaning. Based on this definition, the making of these verses ` muhkam,’ firm or established would mean that Allah Ta` ala has made these verses such as do not admit of any likelihood and probability of any error in words, or disorder in meanings, or defect, or falsity. (Qurtubi)

And Sayyidna ` Abdullah ibn ` Abbas (رض) has said that ` muhkam’ (firm) at this place stands in contrast to ‘mansukh’ (abrogated). And the sense is that Allah Ta` ala has made the verses of the Qur’an as a whole firm, non-abrogated – that is, the way earlier Books, Torah, Injil etc. were abrogated after the revelation of the Qur’an. But, after the revelation of this Book, since the very chain of the coming of prophets and revelations came to an end, therefore, this Book will not be abrogated until the last day of Qiyamah. (Qurtubi) As for the abrogation of some verses of the Qur’an through the Qur’an itself, it is not contrary to this.

In the same verse, given there was another standing feature of the Qur’an: ثُمَّ فُصِّلَتْ (thumma fussilat) that is, ` then these verses were elabo¬rated’. The real meaning of tafsil or elaboration is to separate two things and make them distinct from each other. For this reason, differ¬ent sections in ordinary (Arabic) books bear the heading of ‘Fasl’. At this place, the elaboration of verses could also mean that the verses concerning beliefs, acts of worship, dealings, social living, morals etc., have been separated from each other and described clearly.

And it could also mean that, as far as Allah Ta` ala’s will is con¬cerned, the entire Qur’an had already been embedded in the Preserved Tablet اَلَّوحَ اِلمَحفُوظ (al-lawh al-mahfuz). But, later it was revealed bit by bit in many installments as necessitated under different conditions prevail¬ing among peoples and countries, so that its preservation could become easy and acting in accordance with it also turns out to be functionally convenient.

After that, it was said: مِن لَّدُنْ حَكِيمٍ خَبِيرٍ‌ that is, all these verses have come from a Sacred Being who is absolutely and simultaneously Wise and Aware. In other words, there are so many considerations of wis¬dom ingrained in everything that issues forth from Him. It is impossi¬ble for human beings to encompass them all. Then He is fully aware of every particle, present now or to be present in the future, of this multi-faceted universe. He knows all states of their existence as it is and as it will be and releases His commands keeping all this in sight. This is not like what human beings do. No matter how intelligent, smart and experienced they may be, their reason and vision are still cordoned by a limited frame of reference. Their experience is the product of what is around them. And this, mostly, proves to be unsuccessful, even wrong, especially when it concerns what would happen in the future under different times and conditions. (Interestingly enough, the observations of the commentator apply to what we now know as the intellectual phenomena of Futurology with its pundits, fellow travelers and dabblers all over the world, including Pakistan! tr).

From the second verse begins the delineation of one of the most im¬portant and foremost themes, that of Tauhid, the Oneness of Allah Ta` ala. It is said: أَلَّا تَعْبُدُوا إِلَّا اللَّـهَ (that you worship none but Allah). It means that among things stated in these verses the most important and foremost is that no one else should be worshipped except the One Allah.

After that, it was said: إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ‌ وَبَشِيرٌ‌ (Surely, I am for you a war¬ner from Him, and a bearer of glad tidings). It means that the noble messenger of Allah, (صلى الله عليه وآله وسلم) has been commanded to tell the whole world through these verses that he was for them a carrier of warning (against disobedience) and a bearer of glad tidings (of blessings in this life and in the life to come) from Allah.

The word: نَذِیر (nadhir) is usually taken to mean a person who puts the fear of something into someone’s heart. But, this word is not used to denote a fear-generating enemy or beast or others that harm. In-stead of that, nadhir is applied to a person who, out of his love and af¬fection to someone, warns him against and saves him from some harm¬ful things. These could be things that harm in this world and might as well could be those that bring harm in the Hereafter.

Out of the instructions given in these verses of the Qur’an, the second one appears in the third verse in the words: وَأَنِ اسْتَغْفِرُ‌وا رَ‌بَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ (and that you seek forgiveness from your Lord). It means that, in these verses of firm and established meaning, Allah Ta` ala has also instruct¬ed His servants to ask for forgiveness and pardon from their Lord, and make their Taubah before Him. Forgiveness مَغفِرَہ (maghfirah) relates to past sins and Taubah (repentance) relates to the resolve of not going near these anymore. And, in reality, a correct and true Taubah is no more than being ashamed of past sins, praying to Allah that they be forgiven and resolving firmly that they would not be repeated in fu¬ture. Therefore, some righteous elders have said that seeking forgive¬ness from Allah only verbally – without having made a firm resolution, and the necessary arrangements to implement it, in order to remain safe from future sins – is the Taubah (repentance) of liars (al¬kadhdhabin). (Qurtubi) Or, as it was said poetically:

‘Sin laughs at my style of seeking forgiveness’

or that such repentance is itself worth being repented.

After that, glad tidings of the finest fruits of success in Dunya and Akhirah have been given to those who repent and seek forgiveness by saying: يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى (He will, then, provide you with good things to enjoy for a given time). It means that those who genuinely seek forgiveness for their past sins and firmly resolve to abstain from these in future and do what it takes to implement their resolution, then, not only that their error will be forgiven, they would also be blessed with a good life. And it is obvious that ` life’ here carries a gen¬eral sense that includes life in the mortal world as well as the life in the Hereafter. It is about such people that the Qur’an has said elsewhere: لَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً (We shall certainly give them good and pure life – 16:97). According to the investigations of the majority of commentators, both the lives of Dunya and ‘Akhirah are included in the sense of this verse as well. This has been further clarified in Surah Nuh. The ad-dress is to the seekers of forgiveness. It was said: يُرْ‌سِلِ السَّمَاءَ عَلَيْكُم مِّدْرَ‌ارً‌ا ﴿١١﴾ وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارً‌ا ﴿١٢﴾. It means: (if you were to seek for¬giveness from Allah genuinely), Allah Ta` ala shall send the sky show¬ering over you (the rains of His mercy) and bless you with wealth and children and make for you gardens and bring for you rivers – 71:11). It is obvious that the mercy of rains and the blessings of wealth and chil¬dren relate to the life of the present world.

That is why most of the commentators have taken the expression مَّتَاعًا حَسَنًا (good things to enjoy) to mean the worldly enjoyments. Accord¬ing to them the sense is that, ` Allah Ta` ala shall bless you with extend¬ed sustenance and easy modalities of comfort and protect you from ca¬lamities and punishments – as a result of the forgiveness you seek and the repentance you show. And since this worldly life must end some day, the enjoyment of its comforts cannot become eternal under the law of nature. Therefore, by adding the caveat: إِلَىٰ أَجَلٍ مُّسَمًّى (for a given time), it has been stressed that the ` good things to enjoy’ in the present world will be available up to a particular time, that is, the time of death. On the final count, death will eliminate all these things.

But, soon after this ` death,’ the life of the other world will begin, and there too, eternal comforts will be available to those who repent and seek forgiveness.

And Sahl ibn ` Abdullah (رح) said, ` The meaning of ` good things to enjoy’ is that one’s attention bypasses the created and re-mains fixed on the Creator.’ Some other men of Allah have said, ` The reality of ` good things to enjoy’ is that one remains content with what is available and worries not for what is not.’ In other words, one should be satisfied with as much as is within easy reach in this world and should not eat his heart out for what he does not have.

Of the glad tidings given to those who repent and seek forgiveness, the second appears in the following words: وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ” (and bestow His added grace on everyone of excellence). Here, the first فَضَل (fadl: ex¬cellexice) refers to one’s good deed, while the second ` fadl’ denotes Di-vine grace or bounty, that is, the Paradise. Put simply, the sense is that Allah Ta` a1a shall bless every doer of good deed with His grace, that is, Paradise.

A promise was made of Good Life, both in Dunya and Akhirah, in the first sentence, and of everlasting blessings of Paradise, in the sec¬ond. After that, it was said: وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ‌ (And if you turn away, then, I fear for you the punishment of a great day). That is: ` If you turn away from the good counsel given to you, fail to seek for¬giveness for your past sins, and fail to remain safe against sins in the future, then, there is a strong likelihood that you will be seized by the punishment of a great day’. It refers to the day of Qiyamah for it would be a day of one thousand years and, also in terms of what ominous things would transpire in it, it will be the gravest.

Commentary

Mentioned in the previous verse was the all-encompassing knowl¬edge of Allah Ta` ala from whom nothing is hidden, nothing from the ti¬niest particle of the universe down to the secrets of the hearts. It is in consonance with it that the first verse (6) mentions a great favor be-stowed on human beings – that Allah Ta` ala has Himself taken the responsibility of providing their sustenance. Then, this is not restricted to human beings alone. It extends to every living form that walks over the earth. Its sustenance reaches it where it lives or goes to. That be¬ing the state of affairs, the intentions and efforts of disbelievers and hypocrites to hide things from Allah Ta` ala are nothing but ignorance and senselessness. Then, taken in a general sense, it would include all beasts, birds, insects and all animals of the land and the sea. To inten¬sify this generality, the word: مِن (min) has been added and the text reads: وَمَا مِن دَابَّةٍ (and there is no creature). Dabbah is any creature that moves on earth.

Birds are also included there because their nests are also located somewhere on the land. That creatures living in water have also a connection with the surface of the earth is no secret. Allah Ta` ala has taken the responsibility of providing sustenance for all these life forms and has put it in words which give the impression of a duty imposed on someone. It was said: عَلَى اللَّـهِ رِ‌زْقُهَا (its sustenance is on Allah). It is obvious that there is no power that could put a liability on Allah Ta` ala. What really happened is that Allah Ta` ala himself has made this promise out of his grace and mercy. But, this promise comes from One who is True and Merciful. There is no probability of things happening otherwise, counter to the promise. This is a matter of certitude. It is to express this element of certitude that the word: علی (` ala: on) has been introduced at this place – a word used to describe duties, although, Allah Ta` ala takes no orders from anyone, nor is He respon¬sible for something as obligated or necessary.

Lexically, رِزِق rizq (sustenance, provision or livelihood) means something from which a creature procures its food and through which the body grows and the soul survives.

According to the lexical meaning of the word رِزِق ‘rizq’, it is not neces¬sary that whoever has it should also be its owner – because, رِزِق rizq is giv¬en to all animals, but they are not its owners. They are not cut out for ownership. Similarly, infants are not the owners of their رِزِق rizq, but it is given to them.

In terms of this general sense of رِزِق rizq, ` Ulama’ have said that رِزِق rizq could be halal (lawful) and it could also be Haram (unlawful), because for a person who eats up what belongs to the other person, that prop¬erty, no doubt, becomes his food, but so it becomes only unlawfully. Had this person not used unfair means blinded by his greed, he would have received the halal حلال (lawful) رِزِق rizq reserved and appointed for him.

Removal of a doubt against the Divine Responsibility of Rizq رِزِق

A question arises at this stage. When Allah Ta` ala has taken the re¬sponsibility of providing food for every creature, why is it that there are many animals and human beings who die of hunger and thirst for the reason that they do not get food or water? The ` Ulama’ have given several answers.

One possible answer is that the responsibility of rizq is there until comes the appointed time, that is, until comes the end of the years of life. When these years are over, one has to die, pass away from this world, the common causes of which are diseases, or accidents like burning, drowning, injury and wounds. Similarly, there could also be the reason that the رِزِق rizq for the incumbent was stopped and which caused death.

Imam al-Qurtubi, under his comments on this verse, has mentioned an event related to Abu Musa, Abu Malik and some others from their tribe of Banu al-Ash’ar. When these people reached the blessed city of Madinah after their Hijrah, the wherewithal of their journey was all used up. They sent one of their men to the Holy Prophet (صلى الله عليه وآله وسلم) in the hope that he would make some arrangement for their meals. When this person reached his door, he heard the Holy Prophet (صلى الله عليه وآله وسلم) reciting the verse: وَمَا مِن دَابَّةٍ فِي الْأَرْ‌ضِ إِلَّا عَلَى اللَّـهِ رِ‌زْقُهَا (And there is no creature on earth whose sustenance is not on Allah – 6).

Hearing this verse, the person, thought that Allah has Himself taken the responsi¬bility of providing رِزِق rizq for all life forms, human or non-human, then, we Ash’arites too would not be any worse than the animals in the sight of Allah. He shall, most certainly, give us our رِزِق rizq. With this thought in his mind, he turned from the door and left. He simply said nothing to the Holy Prophet (صلى الله عليه وآله وسلم) about why he was there. After having returned to his tribe, he said, ` Rejoice, my friends. The help of Allah is coming for you.’ His Ash’ari companions took his words in a different sense. They thought that their emissary sent to the Holy Prophet (صلى الله عليه وآله وسلم) was talking about the success of his visit and that the Holy Prophet (صلى الله عليه وآله وسلم) had promised to make arrangements for what they needed. Naturally, they found the news good and felt satisfied. Hardly had they sat down when they saw two men bringing a trench¬er, a large wooden tray, full of meat and bread. The carriers gave all this food to the Ash’arites who ate it to their fill. When food was still left, they thought it would be nice to send the rest of the food to the Holy Prophet (صلى الله عليه وآله وسلم) that he could use it as he deemed fit. They had two of their men carry this food to the Holy Prophet (صلى الله عليه وآله وسلم) .

Later they all presented themselves before the Holy Prophet (صلى الله عليه وآله وسلم) and told him, ` Ya Rasulallah, the food you sent was very nice and very delicious.’ He said, ` As for me, I never sent any food.’

Then, they told him the whole story that they had sent one of their men to him, the reply that he gave led them to believe that the food was sent by him. Hearing this, the Holy Prophet (صلى الله عليه وآله وسلم) said, ` not by me, this was sent by the Most Sacred Being who has taken the re¬sponsibility of providing رِزِق rizq to every living creature.’

According to some Hadith reports, when Sayyidna Musa (عليه السلام) reached the Mount of Tur in search of fire, what he found there was not fire but Divine light. He was made a prophet and asked to go to Egypt so that the Pharaoh and his people could be brought on the right path. At that hour, it occurred to him that he had left his wife in a wilderness all alone – who would take care of her? To remove this scruple from his heart, Allah Ta` ala asked Sayyidna Musa (عليه السلام) to strike his rod at the rock in front of him. When he did what he was asked to do, the rock split and out came yet another rock. He was asked to strike his rod at that too. He did that, the rock split and out came the third rock from it. He was asked to strike his rod at that too. It split and coming out from it he saw a creature holding a green leaf in his mouth.

No doubt, Sayyidna Musa (عليه السلام) believed in the perfect power of Allah Ta` ala even before, but what one sees with one’s eyes has an ef¬fect of its own. So, when Sayyidna Musa (عليه السلام) saw this, he took off for Egypt right from that spot. He did not even stop to tell his wife that he had been commanded to leave for Egypt and that he was going there.

Rizq رِزِق for All: The Divine System is Unique

After having made the promise in this verse that Allah Ta` ala has taken the responsibility of providing the rizq of every living creature, things have not been left at that. Instead, to put human beings further at ease, it was said: وَيَعْلَمُ مُسْتَقَرَّ‌هَا وَمُسْتَوْدَعَهَا (and He knows its permanent and its temporary place – 6). Different explanations of the words: مُستقر (mustaqarr) and مُستودع (mustawda’ ) have been reported but, lexically, what Tafsir al-Kashshaf carries is the closest. It says that mustaqarr is the place someone makes a permanent residence, or home; and mus¬tawda’ is a place where one stays temporarily to take care of some-thing (as it appears in the translation of the text).

The sense being driven home is that the responsibility of Allah Ta` ala should not be taken on the analogy of responsibilities as as¬sumed by peoples and governments of the world of our experience. Here in this world, let us assume that there is a person or institution that would take the responsibility of delivering your رِزِق ‘rizq’ to you. In that case, if you were going somewhere, you would inform that individ¬ual or institution that you were leaving your permanent place to go somewhere else. Then, you will have to give a firm itinerary that you will be living in such and such city or village, from such and such date to such and such date, and that you wanted your provider to deliver your rizq there! But, when things are ` on Allah’ and under His respon¬sibility, you do not have to take even this much of trouble because He knows when you move and He knows when you do not and He knows what you are doing in this or that state. He knows where you live per¬manently and He knows where you live temporarily. He needs no ap¬plication, or advice or address to take care of your رِزِق rizq. It is just deliv¬ered wherever you are.

In view of the all-encompassing knowledge and perfect power of Al¬lah Ta` ala, only His will would have been sufficient to make everything come out right – without the need to maintain a log book or master file of work done. But, the only analogy weak man has is the analogy of the system he is used to, therefore, he could have apprehensions of possible errors and omissions. So, for his peace of mind, it was said: كُلٌّ فِي كِتَابٍ مُّبِين (Everything is in a clear book). This ` clear book’ means the Preserved Tablet (al-lawh al-mahfuz) which has a universal coverage with full details of the sustenance, age, deed and things like that and which are entrusted with concerned angels as and when needed.

            As narrated by Sayyidna ` Abdullah ibn ` Umar (رض) and reported in the Sahih of Muslim, the Holy Prophet (صلى الله عليه وآله وسلم) said, ` Allah Ta` ala had written the destinies of all His creation fifty thousand years even before the creation of the heavens and the earth.’

A lengthy Hadith narrated by Sayyidna ` Abdullah ibn Masud (رض) appearing in al-Bukhari and Muslim, reports the saying of the Holy Prophet (صلى الله عليه وآله وسلم) which is summarized as follows: ` Man goes through different stages before his birth. When the parts of his body are formed completely, Allah Ta` ala commands an angel who writes down four things about him. One: Deeds he will do. Two: Years of life. Even recorded there is the month, day, minute and breath count. Three: Death: Where would he die and where would he be buried? Four: Rizq: How much is his sustenance and how and where does it have to reach him?’ (And that it stands written in the Preserved Tablet (al-lawh al-mahfuz) even before the creation of the heavens and the earth is not contrary to this).

Another manifestation of the all-encompassing knowledge and per¬fect power of Allah Ta` ala has been mentioned in the second verse (7) – ` And He is the One who created the heavens and the earth in six days and (before creating these) His throne was on water.’

This tells us that water was created before the creation of the heavens and the earth. As for the elaboration of the creation of the heavens and the earth in six days, it has appeared in Surah Ha Mim as-Sajdah (also called Surah Fussilat). There it has been said that the earth was created in two days, mountains, river streams, trees and means for the sustenance and survival of living creatures in two days, then, the seven heavens in two days – 41:9-12).

According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below. Day is the measure of time which, after the creation of the heavens and the earth, is from sunrise to sunset – although, at the time of the creation of the heavens and the earth, neither did the sun exist nor its rising and setting.

It was also within the perfect power of Allah Ta` ala to create all these things in the flash of a moment but, in His infinite wisdom, He has made the system of this world gradual which is suitable for hu¬man temperament.

The purpose of the creation of the heavens and the earth has been identified at the end of the verse by saying: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (So that He might test you as to who among you is better in deed).

This tells us that the creation of the heavens and the earth was not the main purpose. The fact is that these were created for human beings who act right, do better and, along with it, also make the best use of what has been placed therein to run their lives. Finally, it is expect¬ed of them that they would ponder over these and would not miss to recognize their Master and Lord (the Malik, the Rabb).

The outcome is that human beings are the real purpose of the crea¬tion of the heavens and the earth. However, human beings are not all alike. Among them there are those who believe and have faith. Then, even among the later, there is someone, a man or a woman, who is the best in deeds. And it goes without saying that, among the progeny of Sayyidna Adam (عليه السلام) the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet (صلى الله عليه وآله وسلم) (serving as a model right through the Last Day). (Mazhari)

There is something we should also take note of. Allah Ta` ala said: أَحْسَنُ عَمَلًا (who among you is better in deed). He has said nothing about the number of deeds. From here we learn that Allah Ta’ala favors the quality of deed more than He does the abundance or profusion or fre-quency of good deeds such as, Salah, Sawm, Tilawah of Qur’an and Dhikr of Allah. This beauty or excellence of deeds has been expressed through the word: اِحسَان (ihsan) in Hadith. Essentially, it means the do¬ing of a deed for the good pleasure of Allah alone with no worldly mo¬tive attached to it. Then, it is also necessary to do it in a way that is liked in the sight of Allah. This way has been demonstrated by the Holy Prophet (صلى الله عليه وآله وسلم) through his conduct and he has made it nec¬essary for his community to follow his Sunnah. In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none, or less of the two.

Commentary

In the verses appearing above, it has been confirmed that the Holy Prophet (صلى الله عليه وآله وسلم) is a Messenger of Allah and an answer has been given to those who engineer doubts about it. At the beginning, in the first three verses (9-11), an instinctively bad human habit has been mentioned with an instruction to Muslims that they should stay away from it.

That man is naturally fickle-minded and haste-prone, and that he tends to be consumed by his immediate condition and puts all concerns of the past and future out of his mind, has been described in the first two verses (9, 10). It has been said: If We let man taste a blessing and then take it back, he loses courage and hope and turns ungrateful. And if We let him taste a blessing after he has suffered from some hardship, he forgets all about his suffering and starts bragging and boasting.

In other words, man is given to hurry things, takes the present as everything, does not bother to refer to the past or show concern for the future, therefore, a suffering after a blessing makes him lose hope and slide into ungratefulness. He never thinks that Allah who blessed him first could bless him again. Similarly, if one gets comfort after suffer¬ing, then he, rather than recall his past suffering, turn to Allah and be grateful to Him, starts waxing more proud and arrogant. In that state, he forgets his past and goes about thinking that Allah’s blessings were his right, he has to have these, and that he remains under the impres¬sion that this was how he would continue for the rest of his life. So heedless he becomes that it just does not occur to him that the way the days of suffering did not continue any more, the same thing could hap-pen to the days of comfort and they too could vanish.

Such is the state of human worship of the present and so tragic is the penchant for forgetting the past and the present that a power-hungry man would not even blink to raise the edifice of his power on the blood and dust of another man of power. Always looking up, he would never look down to recall that this had been the fate of the man of power before him. Sad ends and ill fates make no effect on him for power in the present tastes good.

When people start worshipping the present and elect to remain drunk with the state they are in, that is high time for Books of Allah and His Messengers to come. When they do, they bring the lesson-oriented events of the past into sharp focus for heedless man to see things in this perspective and have a little concern for what would happen to them in the future. The lesson they teach is: Ponder over the changing conditions of the universe you are in and get to know the power working behind these – great sermonizers from the Lord!

A perfect believer, in fact, a perfect human being is one who is able to perceive the hidden Power behind every change, revolution, sorrow and comfort, ignore their transitory phases, dismiss their material causes as the sole explanation. The mark of an intelligent person is that he looks at the originator or causer of causes more than he would look at causes, and it is with Him alone that he would relate to as firmly as possible.

In order to make such perfect models of humanity distinct from those having common human temperament, it was said in the third verse (11): إِلَّا الَّذِينَ صَبَرُ‌وا وَعَمِلُوا الصَّالِحَاتِ (except those who are patient and do good deeds). It means that people exempted from this common human frailty have two qualities: صَبر Sabr (patience) and al-Amal as-Salih (good deeds).

The word: صَبر (sabr) is used to convey a much wider range of mean¬ings in the Arabic language, much wider than conveyed by its transla¬tion as ` patience’ in English. The real meaning of صَبر Sabr is to tie, check, stop or hold back. In the terminology of the Qur’an and Sunnah, to hold the desiring human self back from going for the impermissible is Sabr. Therefore, the sense of صَبر Sabr (patience) includes abstention from all sins and doings counter to the dictates of the Shari` ah and al-Amal as-Salih (good deeds) covers all that is obligatory (fard), necessary (wajib), Sunnah and recommended (mustahabb). The verse now comes to mean that there are people who will not be affected by common hu¬man weaknesses. This will happen because they would have faith in Allah and they would fear the reckoning of the Last Day of Qiyamah. They will abstain from everything disliked by Allah and His Rasul and race towards every deed that brings their pleasure.

At the end of this very verse, also identified there is the recompense of these perfect human beings: أُولَـٰئِكَ لَهُم مَّغْفِرَ‌ةٌ وَأَجْرٌ‌ كَبِير (Those are the people for whom there is forgiveness and a great reward – 11)

At this place, it should be noted that the Holy Qur’an uses the word: اَذَقنَا (adhaqna: We give them a taste of) for blessing and suffering both. By this device, it was indicated that real blessing and suffering is that of the Hereafter. Neither is the comfort of the mortal world the whole of it, nor is its suffering the whole of it. Instead of that, it should be taken at the level of tasting and sampling so that human beings could have some idea of the blessings and sufferings of the Hereafter. Therefore, neither are the comforts of this world something to be hap¬py about unnecessarily, nor are its sufferings something to grieve about too much. If you were to think, this whole world is, to borrow a commercial term, only a showroom of the Hereafter with sample dis¬plays of comfort and suffering.

The fourth verse (12) has been revealed about a particular event. What happened was that the Mushriks of Makkah placed a host of de¬mands before the Holy Prophet One of these was, ` our idols have been maligned in this Qur’an, therefore, we cannot believe in it. So, you should either bring some other Qur’an, or improve it by making alterations in it:;i ائْتِ بِقُرْ‌آنٍ غَيْرِ‌ هَـٰذَا أَوْ بَدِّلْ (Bring a Qur’an other than this, or change it – Yunus, 10:15) ‘. (Al-Baghawi, Mazhari)

Another demand they came up with was, ` we are to believe in your prophesy only when some treasure, like the treasures of the kings of the world, is sent down for you and which you dole out to everyone around. Or that some angel descends from the heavens and hangs out with you everywhere testifying that you were a Messenger of Allah in all certainty.’

The Holy Prophet (صلى الله عليه وآله وسلم) felt the pinch of these absurd, even disrespectfully audacious demands in his heart. The reason was that he was mercy for all the worlds. It was not possible for him to leave them to their fate and take out the hope that they might someday be¬lieve from his heart. Nor was it possible for him to fulfill their absurd demands. To begin with, these demands were based on bland irration¬ality. If idols, idol-worship and things like that are not called what they are, what would become of right guidance and how would it be done? And then this brain wave of demanding a treasure from a prophet was a loud miss-match with his mission. They had simply tak¬en the station of a prophet on the analogy of the status of a king. Similarly, it is not the practice of Allah Ta’ala that He would create condi¬tions under which people were materially compelled to start professing the Faith. Otherwise, the whole world is within His power and control.

Who could dare profess a belief, and act according to it, against the will of Allah Ta` ala? But, it is in His infinite wisdom that He has made this world a place of test. No material means are used here to compel people to do something good or to abstain from something bad. Cer¬tainly, what is done here is through Scriptures and Apostles. Lines are drawn between virtue and vice. Good and bad are separated. The outcome of each is explained. That is how people are invited and exhorted to do what is right and abstain from what is evil. And if some angel were to be miraculously attached to a prophet to attest to the veracity of his word, it would have posed problems. When no one believed it, he would have faced cash punishment on the spot. In that case, this would have been a modality of compelling people to believe. This kind of belief would have not been believing without seeing which is the es¬sence of belief and faith, nor would there be any choice left for man to make which is the essence of his deed. As for the demands of those people, they were, no doubt, absurd and audacious. But, there is another aspect to it. The very act of making such demands proved that these people were grossly unaware of the status and reality of a mes¬senger and prophet of Allah. They saw no difference between Allah and His Messenger. They even took the messenger to be absolutely powerful like Allah, therefore, they demanded that he should do for them what could not be done by anyone other than Allah.

In brief, when the Holy Prophet (صلى الله عليه وآله وسلم) became very sad because of such demands, this verse was revealed to comfort him and to revitalize his thinking. Addressing him first, it was said: Would you – surrendering to the pressure of these people – leave out some part of the Qur’an, sent by Allah, which they do not like, such as a part where it talks about the utter helplessness of idols? Would you, then, still be disturbed in the face of such demands? The introduction of the state¬ment in verse 12 with the word: aW (la’allaka: Is it then expected of you) does not mean that something like that could be expected of him actually. Instead, the purpose is to establish that he was free from such things. He would not leave out any part of the Qur’an in consider¬ation of their insistence, nor does he have to be sad, concerned and straitened over their demands.

The reason is that he has been sent from Allah as nadhir, as one who warns people against what is harm¬ful for them, then, Allah takes care of the rest for He is powerful over everything. Nadhir has been mentioned here particularly because those being addressed were kafirs, and kafirs deserve nothing but warning against the consequences of their deeds. Otherwise, the Holy Prophet (صلى الله عليه وآله وسلم) is not simply nadhir, one who warns, he is bashir too, one who announces glad tidings for people who do good deeds. In addition to what has been said here about the mission of a nadhir, we should understand that, in reality, nadhir is a person who warns out of love and affection against what is evil and harmful. Therefore, in a way, the sense of bashir, a giver of glad tidings, is included in the sense of nadhir, a giver of warning.

In the cited verses, the Mushriks had demanded the kind of mira¬cles they chose. Verses that follow tell them that they already have a miracle, the miracle of the Qur’an shown at the hands of the Holy Prophet (صلى الله عليه وآله وسلم) before them, a miracle even they could not deny. Now if they were demanding these miracles honestly, only to determine the veracity of the messenger of Allah, then, their demand stands accepted (and the miracle is on). And if this demand is simply to gratify their hostility, the showing of miracles demanded by them would remain redundant, for who could expect from such hostile peo¬ple that they would embrace Islam, even after having seen those mira¬cles. So, the essential point is that the Holy Qur’an is a clear miracle that cannot be denied.

A refutation of the false doubts engineered by Mushriks and Kafirs in it has been made in the next two verses (13, 14): These people say that the Prophet of Islam has himself made up the Qur’an – it is no book of Allah.

In answer, it was said: If you really think so, that Muhammad (صلى الله عليه وآله وسلم) can make a Qur’an like this, all by himself, then, you too, better come up with only ten Surahs like that. And it is not necessary ei¬ther that these ten Surahs have to be made by any one person. Instead, let everyone in the world join forces and come up with it. And when they fail to make even ten Surahs, then, the Holy Prophet (صلى الله عليه وآله وسلم) was to tell them: Now the reality stands out loud and clear, for had this Qur’an been the word of some human being, other human be¬ings could have also been able to make something like this. And that they all fail to do so is a strong proof of the fact that this Qur’an has been revealed only with the knowledge of Allah in which there is no room for the least increase or decrease and that it is beyond human power.

At this place, the Holy Qur’an has said that they should come up with ten Surahs like it. And in another verse it was also said: ` Then, bring a Sarah the like of this – al-Baqarah, 2:23.’

Commentary

When warnings of punishment were given to opponents of Islam, they referred to the charities they contributed to and the social welfare work they did. With this testimonial of good deeds in their hands, why would they be punished? It is interesting that, in our time too, there are a lot of unaware Muslims who seem to be suffering from the same doubt. They look at disbelieving non-Muslims who impart a good im¬age of their outward deeds and morals, are active in social work, give out in charities, and make roads, bridges, hospitals, free drinking wa¬ter counters. This view leads them to hold the opinion that they were better than Muslims. This has been answered in the first (15) of the three verses cited above.

In gist, the answer is that every deed, in order to be accepted as a source of salvation in the Hereafter, must fulfill the first condition of absolute sincerity – that this deed should have been done for the sake of Allah. And the only valid way of doing it for Allah is that it is done in accordance with the way taught and shown in practice by His Mes¬senger. A person who simply does not believe in Allah and His Messenger is a person the sum total of whose deeds and morals is a skele¬ton without soul. It may look handsome (even slim) but because it has no soul or spirit, it has no weight or effect in the home of the Here-after.

Yes, the contribution of such a person in the mortal world has benefited people. At least in terms of its outward form, what he had done was good, therefore, Allah, the Lord Almighty has, in considera¬tion of His supreme equity and justice, not allowed this deed to go to waste totally. Instead, things were arranged in terms of the objectives the doers of these deeds had before them. If they had worked for recog¬nition in society or an image as philanthropist, man of charity, good-will or distinction, or had simply aspired for health and material wealth and comfort, Allah Ta` ala lets them have all this right here in this world. They had no concept of the Hereafter. They had never cared to think of salvation there, nor their deeds, being without the es¬sential spirit, could have qualified them to become deserving of it. Therefore, no return waits for them there, against their deeds, while the added burden of disbelief and disobedience will keep them in Hell. This was a gist of what was said in the first verse. Now, we can have a look at some of the words used there.

It was said that a person who kept striving for the life of this world and its embellishments gets from Allah the full return for his or her deeds right here in this world. For them, nothing is cut short in Dun¬ya. These are the kind of men and women for whom there is nothing in Akhirah (Hereafter), except the Hell.

It is noteworthy at this point that the expression opted for in the Qur’an is: مَن کَانَ یُریدُ (those who have been intending) which bypasses something brief like: مَن اَرَادَ (those who wanted). The Qur’anic expression denotes continuity and carries the sense of ` kept striving for’ as trans-lated a little earlier. This tells us that it is the condition of people who never wanted to have anything out of what they did but the good of this world. They just never bothered to worry about what would hap-pen in the life to come. As for the person who feels concerned about the Hereafter and does what would bring salvation there and, along with it aims and plans to have his share from the world, then, it is not in¬cluded in the purview of this verse.

Is this verse related to kafirs or Muslims or to both Muslims and kafirs? Major authorities in Tafsir differ about it.

The words in the last sentence of the verse – for whom there is nothing in the Hereafter except the fire of Hell – seem to suggest that it is related to kafirs, because a Muslim, no matter how sinning, would ultimately go to Paradise after having undergone the punishment of sins. Therefore, Dahhak and other commentators have interpreted it as related to kafirs only.

Some commentators have said that it refers to Muslims who, through their good deeds, aim to acquire only the comfort, wealth and recognition from this worldly life. In other words, they do their good deeds with the sole intention of having comfort and recognition in the world they live in. And the sentence we are talking about would thus mean that, until they undergo the punishment of their evil deeds, they would have nothing except the fire of Hell.

However, the weightier and clearer approach is to take this verse as relating to people who do their good deeds only with the intention of acquiring worldly benefits, such as wealth, health and recognition. Those who do so may be kafirs or disbelievers who do not believe in the Hereafter from the very outset. Or, they may be Muslims who believe in the Hereafter theoretically but do not apply their belief to what they do practically. In fact, they would keep all concerns of their life exclu¬sively attached to worldly benefits and interests. From among the ear_ ly commentators, Mujahid, Maimun ibn Mihran and Sayyidna Mu’ awiyah (رض) have gone by this view.

This meaning is also supported by the well-known Hadith of the Holy Prophet (صلى الله عليه وآله وسلم) : اِنَّما الاَعمال بِالنِّیَات (Actions are [ judged ] according to Inten¬tions). What one intends to have by his action gets exactly that. Whoever intends to have Dunya (worldly benefits) gets Dunya. Whoev¬er intends to have Ahhirah gets Akhirah. Whoever intends to have both gets both. That all actions depend on intention is a principle approved of in every community and religion. (Qurtubi)

Therefore, says a Hadith, those who devoted themselves to acts of worship in the mortal world to look respectable before others will be brought forth on the day of Qiyamah. It would be said to them: ` you said your prayers, gave in charity, fought in Jihad, recited the Qur’an, but you did all that with the intention that you should be known as devotees to prayers, givers in charity, veteran warriors of Jihad and great reciters of Qur’an. Now you have had what you wanted to have. The honors you were looking for have already come to you in the mor¬tal world. Now, there is no return for your deeds here. And these peo¬ple will be the first to be thrown into the Hell.’

While reporting this Hadith, Sayyidna Abu Hurairah (رض) broke into tears and said, ` the verse of the Qur’an: مَن كَانَ يُرِ‌يدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا (Those who have been intending (to achieve) the worldly life and its beauty –11:15 ) confirms this Hadith.

Sahih Muslim reports on the authority of Sayyidna Anas (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said, ` Allah Ta` ala does no injustice to anyone. For the good deed a believer does, he gets some return for it in the mortal world while gets the real reward in the Hereafter. As for a kafir (since he does not bother about what would happen to him in the Hereafter), his account is cleared within his life in the mortal world. The return for his good deeds, if any, is given to him in the form of worldly wealth, recognition, health and comfort – until comes the time when he reaches the stage of the Hereafter where he is left with nothing that could bring any return there.

It appears in Tafsir Mazhari that, though a believer looks forward to having prosperity in the mortal world as well, but his intention to have the best of the Hereafter remains on top of everything. Therefore, he gets what he does in the mortal world only to the measure of his needs. However, he does get the larger return and reward in the Here-after.

Sayyidna ` Umar (رض) عنہ     once visited the home of the Holy Prophet (صلى الله عليه وآله وسلم) When he saw virtually nothing in the house but a few things here and there, he said to him: ` please pray that Allah Ta` ala blesses your Ummah too with extended material means. We see Persia and Byzantine. They are very prosperous in this world although they do not worship Allah Ta` ala.’ The Holy Prophet (صلى الله عليه وآله وسلم) was reclining on a pillow behind his waist. When he heard these words of Sayyidna ` Umar (رض) he sat up straight and said, ` O ` Umar, you are still lost in those thoughts. As for these people, they are the ones who have been given the return of their good deeds right here in this world.’ (Mazhari)

Jami` Tirmidhi and the Musnad of Ahmad report on the authority of Sayyidna Anas (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said, ` Whoever intends to have (the best of) the Hereafter through his deeds, Allah Ta` ala makes his heart need-free in this world. He (Himself) takes care of what he must have, and (the desire of) the world comes to him all humbled. And whoever intends to have (the best of) the present world, Allah Ta’ ala makes want and need stand before him to the effect that they can never shake them off. There is no end to his needs because he is constantly being driven by worldly greed. No soon¬er does one need gets fulfilled, another gaping need stands before him. Countless concerns gang upon him but what he gets is what Allah Ta’ala has written for him.

Regarding what has been said in this verse: ` those who aimed for worldly life are fully recompensed for their deeds within this world,’ someone may raise a doubt. It could be said that there are many peo¬ple who, despite aiming and striving to have worldly benefits, fail to achieve their objective even in this world and, on occasions, they would get just about nothing. The answer is that, in this verse, the Qur’an has dealt with the subject briefly. Details appear in the following verse of Surah al-Isra‘ (Banu Isra’i1) where it was said: مَّن كَانَ يُرِ‌يدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِ‌يدُ (whoever keeps aspiring for the immediate, We shall give soon what We will to whom We will). It means whoever keeps aiming for nothing but worldly life, Allah gives it to him right here within the world, but this giving is restricted by two conditions. Firstly, He gives as much as He wants. It is not necessary to let them have what matches their desires. Secondly, He gives only to a person it is appropriate to give him according to His wisdom. Giving to everyone is not necessary.

The word: bayyinah (بینہ) appearing in this verse refers to the Qur’an. As for the meaning of ` shahid’ (شاھِد evidence), statements of Tafsir authorities differ. The author of Bay-an a1-Qur’an takes ` shahid’ to mean the miracle of the Qur’an that is present in the Qur’an as such. Thus, it comes to mean that those who adhere to the Qur’an, they already have a witness to the veracity of the Qur’an within it, that is, its miracle. Then, the other witness has already come in the form of Torah. Sayyidna Musa (عليه السلام) had brought it as guidance and mercy for people. The reason is that the Torah confirms the truth of the Qur’an clearly.

In the second sentence, in order to stress that salvation, up to the Last Day, depends on faith in the Holy Prophet (صلى الله عليه وآله وسلم) it has been said that anyone from any religion or community of the world who refuses to have faith in him will have his abode in Jahannam.

The Sahih of Muslim reports on the authority of Sayyidna Abu Hu¬rairah (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said, ` by the One in whose hands rests my life, any Jew or Christian who hears my call and still does not believe in the teachings I have brought, then, he or she will be of the people of Jahannam.’

This should remove the misunderstanding of those who regard the Jews and Christians or the adherents of other religions as being on haqq (the truth) on the basis of some outward deeds and consider these to be sufficient for salvation without having faith in the Holy Prophet (صلى الله عليه وآله وسلم) and the Qur’an. This is an open clash with the present ayah of the Holy Qur’an, and the authentic ahadith. اَلعَیَاذ بِاللہ (Allah may save us from that! )

Some questions raised by the disbelievers appear in the third verse (27). Before we take these up, let us first look at the meanings of some of the words there.

The word ملا : (mala) generally means a group. Some leading lexicographers say that a group of the chiefs of a people is called: ملا (mala’ ). Bashar (بشر) is translated as human being or man. Aradhil (ارزذل) is the plural form of ardhal (ارذل). It means someone lowly, not having any status or respect among his people. The expression: بَادِيَ الرَّ‌أْيِ (badiyarra’y) means cursory or shallow opinion.

As for their objections, the first one related to the status of Sayyid¬na Nuh (عليه السلام) as a prophet and messenger: مَا نَرَ‌اكَ إِلَّا بَشَرً‌ا مِّثْلَنَا (We see that you are nothing but a man like us). In effect, they were saying that he ate, drank, walked, slept and woke up like them. How then, they ques¬tioned, could they accept this extraordinary status of his as a messenger and prophet of God? They thought that the person who is sent to men as a messenger from Allah should not belong to the genus of man, instead, he should be an angel whose distinct status had to be recognized by everyone, willingly or unwillingly.

This was answered in the fourth verse (28) as follows:

He said, “0 my people, tell me when I am on a clear path from my Lord, and He has bestowed mercy upon me from Himself and it has been hidden from your sight. Shall we, then, im¬pose it upon you while you are averse to it?”.

Here we are being told that for a rasul or messenger to be a man is not contrary to his mission as a prophet or messenger. In fact, a little thought would show that this is how it should be – that the rasul of men should be a man so that men find it comfortable to learn their re¬ligion from him. There is an enormous difference in the mental and emotional make up of men and angels. If an angel were to be sent as a rasul, learning religion from him would have become terribly difficult. The reason is that an angel is not hungry or thirsty or sleepy or plain tired, nor does he have to deal with all those human compulsions. How would he have the feeling for such human weaknesses? And, without this feeling, how could men have followed him deed-wise? This theme has appeared in other verses of the Qur’an, either explicitly or sugges¬tively, at several places.

Bypassing these, they were exhorted to use their reason and realize that it was not the least necessary that a prophet and messenger should not be a man. But, what is necessary is that he brings with him some proof, argument and evidence from Al¬lah Ta` ala that could make it easy for people to accept that he was defi¬nitely a rasul sent by Allah. Those open proofs بَیِّنۃ (bayyinah) and binding arguments for common people take the form of miracles shown at the hands of prophets. Therefore, Sayyidna Nuh (عليه السلام) said that he had brought with him the clear path, argument and mercy from his Lord. If they had seen it carefully and thought about it, they would not have refused to accept the invitation. But, their aversion and hostility made them blind, hence they opted to deny the truth and became adamant to it.

But, this mercy of Allah Ta` ala that comes through a prophet is not something which could be caused to fall over the heads of people – un¬til they themselves show their inclination to have it. There is a hint here that the prophet would have passed on the wealth of’ ‘Iman he had come with to them, if he could, despite their denial and obstinacy. But, this was against Divine law. A blessing is aspired for. People cannot be compelled to have it. From here it also stands proved that it has never been permissible, in any period of a prophet, that people should be compelled to become believers. Even those who continue to spread the ugly propaganda that Islam was spread by the sword are not themselves unaware of the truth of the matter. But, they find it convenient to use the power of a lie to sow seeds of doubt in the hearts of the ig¬norant only to keep the torches of their hatred burning.

As a side benefit, it has also become easier to understand why an angel was not made a prophet. The reason is that an angel is endowed with supernatural power. He is way distinct from human beings in every facet of his existence. To see him and then to believe in him would have become an exercise in compulsion. With an angel in front of him, who could dare being obstinate – something so conveniently demonstrated before prophets? Then, according to the dictate of the Shari` ah, if a person believes unwillingly under the threat of some co¬ercive power, his belief and faith is not acceptable. In fact, the ideally desirable thing is to believe without seeing (al-‘Iman bi’l-ghaib اَلاِیمَان بِالغَیب) – that one believes without having fully observed and witnessed the ultimate subduing power of Allah Ta` ala.

The second objection they raised was: وَمَا نَرَ‌اكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَ‌اذِلُنَا بَادِيَ الرَّ‌أْيِ (and we do not see you followed by anyone but by the lowest among us who are of shallow opinion – 27). This objection has two aspects: (1) That the people of higher status would have been the first to accept your call, if it was correct and true; and that only such lowly people have accepted it shows that the call itself is not worth accepting. (2) That there is something else that stops us from accepting your call to believe. Suppose we were to believe, then we understand that we too will be taken as Muslims, like them and equal to them and, in rows of prayers as well as in other meetings, we will have to sit with them as equals. This we cannot do.

These people were far from reality and very unaware indeed. Simply because poor people did not wallow in wealth and pride in office and status, they had elected to berate them as lowly and mundane – although, the thought itself is as ignorant as it can be. Honor and dis-grace, reason and understanding are not subservient to wealth and property. Rather, as experience bears out, power and wealth can become intoxicating enough as would stop its possessors from under-standing and accepting so many reasonable and correct things. These barriers do not stand before the meek and the poor. They go ahead and accept what is correct and true. This is the reason why the customary Divine practice through the lanes of time gone by has been no other but that the first among those who believe in prophets are none but the weak and the meek. This phenomenon has also been explained in past Scriptures. Pursuant to this, when the blessed letter from the Holy Prophet (صلى الله عليه وآله وسلم) inviting him to believe reached the Byzan¬tine Emperor, Hiraql, he felt the need to ascertain the truth of the matter – because, he had read the signs of the noble prophets in the Torah and the Injil. Therefore, he assembled people of Arabia who were visiting Syria at that time and asked them some questions about those signs.

One of these questions was, ` Are those who follow him the poor and the weak among his people, or those who are considered big and nota¬ble among them?’ He was told, ` They are poor and weak.’ Thereupon, Hiraql confessed, ` this is sign of his being a true prophet because those who follow prophets initially are these very poor and weak people.’

In short, taking poor people to be lowly was ignorance on their part. In reality, ` radhil’ or disgraced is he who does not recognize his creator and sustainer and disobeys what He has asked him to do. Therefore, the venerated Sufyan Ibn Said Ath-Thawri, was asked by someone, ` who is mean and disgraced?’ He said, ` people who keep flat¬tering rulers and officials.’ And Ibn al-Arabi said, ` mean is he who earns Dunya (benefits of worldly life) by selling his din دِین (religion).’ Someone asked him, ` who is the meanest?’ Then, he said, ` a person who ruins his religion and streamlines the worldly life of someone else.’ Imam Malik said, ` mean is he who maligns the noble Compan¬ions of the Holy Prophet (صلى الله عليه وآله وسلم) because they are the greatest benefactors of the entire Muslim Ummah, and the source through which the blessings of ‘Iman and Shari` ah have reached us.’

Returning to the ignorant thought expressed by the objectors, we see that it has been initially refuted in the third verse (29). It has been said that a prophet does not fancy anyone’s wealth or property. He takes no compensation for his service or good counsel to people. His compensation is with Allah alone. Therefore, the rich and the poor are equal in his sight. Let the rich not be scared about their wealth for no one would start asking for it once they become believers.

Reported in the fifth verse (31) there is an address that Sayyidna Nuh (عليه السلام) gave before his people to announce some matters of princi¬ple after he had heard their objections. In this address it has been stressed that the mission of a prophet and messenger does not depend on things they think are necessary for it.

For instance, first it was said: وَلَا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّـهِ (And I do not say to you that with me are the treasures of Allah). This carries a refuta¬tion of their idea that someone coming from Allah as His messenger should have brought treasures with him giving it out to everyone freely. Sayyidna Nuh (عليه السلام) put it out clearly that the mission of prophets has nothing to do with involving people into the mess of worldly enjoy¬ments. What for would they need all those treasures?

It is also possible that the statement may be refuting the false thought nursed by some people that Allah has given all powers to prophets, even to Auliya’. Assuming this, it is surmised that they have the treasures of Allah’s power in their hands and that they decide whom to give and whom not to give. So, this declaration of Sayyidna Nuh (عليه السلام) makes it clear that Allah Ta’ala has not entrusted the to¬tal control of the treasures of His power not even with any prophet, not to say much about the Auliya’ or men of Allah. However, when they pray or wish, Allah Ta’ala does answer their prayers and fulfills their wishes with His infinite power.

Secondly, it was said: وَلَا أَعْلَمُ الْغَيْبَ (nor do I have the knowledge of the unseen). Another false idea these people harbored was that a person who is a rasul of Allah Ta’-al-a should also be the one who knows what is unseen (` alim al-ghayb). This sentence clarifies that the mission of a prophet and messenger needs no knowledge of the unseen, and why should it when the knowledge of the unseen is an exclusive attribute of Allah Ta’-al-a which no prophet or angel can share with Him. However, Allah Ta’-al-a does inform whomever He wills from out of His prophets about the secrets of the unseen as much as He wills. But, because of this, it is not correct to call them ` alim al-ghayb (possessor of the knowledge of the unseen) – because, it is not in their power to find out something in the domain of the unseen at their choice.

Thirdly, it was said: وَلَا أَقُولُ إِنِّي مَلَكٌ (nor do I say that I am an angel). Here we have a refutation of their idea that a ras ul should be some angel.

Commentary

Allah Ta` a1a had blessed Sayyidna Nuh (عليه السلام) with long years of life extending up to nearly one thousand years. Along with it, he was given a special status in terms of his prophetic mission to invite people to Allah and make their condition better whereby he devoted these long years to keep asking them to believe in the true Faith and in Al¬lah as One. He had to face the harshest of pains in this mission. His people would throw stones at him until he fell down and lost con¬sciousness. But, as soon as he would regain it, he prayed to Allah for the forgiveness of his people for they did not know what they were do¬ing. A generation was followed by the other, and the other by yet another, in a chain and he kept giving his call in the hope that they might, at some stage, accept the truth.

When centuries passed over this exercise in patience, he com¬plained about their deplorable condition before his Almighty Lord which has been mentioned in Surah Nuh قَالَ رَ‌بِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارً‌ا ﴿٥﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَ‌ارً‌ا ﴿٦﴾ (My Lord, I did invite my people [ to the truth ] night and day. But, my invitation increased them in nothing but flight [ in aver¬sion ] – 71:5, 6) and, after all those long years of hardship, the prayer that this great servant of Allah made was: قَالَ رَ‌بِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارً‌ا ﴿٥﴾ فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَ‌ارً‌ا ﴿٦﴾ (My Lord, help me because they have belied me – al-Mu’minun, 23: 26, 39).

When the reign of terror let loose by the people of Sayyidna Nuh (عليه السلام) became much too excessive, he was addressed by Allah Ta` ala in the words appearing in the verses cited above. (al-Baghawi, Mazhari)

Firstly, he was told that, out of his people, those who were to be¬lieve had already believed. No one was to believe after that. Their hearts were sealed with their own obstinacy and contumacy. There-fore, he should not grieve about his people anymore and feel free of any concern about their failure to believe.

Secondly, he was told that Allah was to send the punishment of flood against those people. Therefore, he should make an ark that could hold his family, as many believers as there were, and what they needed, so that they could embark it when the flood comes and be safe from it. Sayyidna Nuh (عليه السلام) made the ark as he was ordered to. When the initial signs of the flood came before them – that water started overflowing from the earth – Sayyidna Nuh (عليه السلام) was com¬manded to embark the ark along with his family and the few believers who had believed in him. They were also asked to load a pair each of animals that serve human needs, such as, cow, ox, goat, horse, mule etc. Sayyidna Nuh (عليه السلام) put everyone on the ark as ordered.

At the end it was said that the believers in Sayyidna Nuh (عليه السلام) who boarded the ark were only a few.

This was a gist of the subject as it appears in the cited verses. Now we can turn to the explanation of each verse and deal with issues and problems that emerge there from.

In the first verse (36), it was said that it was revealed to Sayyidna Nuh (عليه السلام) that those who were to believe from among his people had already believed. In future, no one else will believe. Therefore, he should not worry about how they deal with him because one feels the pinch of sorrow only when one expects something good to come from someone. Disappointment is not that bad. It has its own relief. He might as well be disappointed with them. As for the shock felt by Sayyidna Nuh (عليه السلام) because of all sorts of pains inflicted by his peo¬ple on him, arrangements had already been made as indicated the next verse (37) – ` they are to be drowned.’ Under these conditions came that invocation of curse for his people on the lips of Sayyidna Nuh (عليه السلام) which has been mentioned in Surah Nuh (عليه السلام) : رَّ‌بِّ لَا تَذَرْ‌ عَلَى الْأَرْ‌ضِ مِنَ الْكَافِرِ‌ينَ دَيَّارً‌ا ﴿26﴾ إِنَّكَ إِن تَذَرْ‌هُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرً‌ا كَفَّارً‌ا ﴿27﴾ “My Lord, do not leave upon the earth any inhabitant from among the disbelievers. Indeed, if You were to leave them, they will mislead Your servants and will not procreate anyone but the ones wicked and disbelieving (diehards) ” – 71:26, 27.

In answer to this prayer, the people of Sayyidna Nuh were drowned en masse.

Boat-Making: The Education of a Prophet (صلى الله عليه وآله وسلم)

When Sayyidna Nuh (عليه السلام) was commanded to make an ark, he knew no ark, nor its making. Therefore, in the next verse (37), he got his first lesson. To orient him to the reality of boat making, it was said: وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا (And make an ark under Our eyes and according to Our revelation).

Hadith reports say that Sayyidna Jibra’il al-Amin (عليه السلام) told Sayyidna Nuh (عليه السلام) by means of revelation all about the making of boats. He had used wood from the saul tree (shorea robusta) to build this ark.

Some historical narratives give its measurement. It was three hun¬dred yards long, fifty yards in width and thirty yard high, almost a three storied ship. Its ventilators, as customary, opened to the right and the left. Thus, this industry, the first prototype of the ship build¬ing industry, began at the hands of Sayyidna Nuh (عليه السلام) for the first time through Divine revelation. After that, the progress it made is current history.

All Essential Industries Originated through Revelation

It has been reported on the authority of some elders of early centuries of Islam in at-Tibb an-Nabawi of Hafiz Shamsud-Din adh-Dhahabi that all industries essential for human beings owe their origin to the process of Divine revelation through some prophet. Later, improve¬ments kept coming as needed during different times. The first revela¬tion that came to Sayyidna Adam (عليه السلام) mostly related to rehabilita¬tion of the land and establishment of different industries. The invention of wheel carts for loading and hauling things is part of the chain of inventions.

Sir Syed Ahmad an, the founder of the well-known Aligarh Col¬lege, (now the Muslim University of Aligarh, India) used to say more than a hundred years ago that the world has seen inventions of all sorts in moving vehicles but its pivot continued to be the axle and the wheel. It is the common factor between a bullock-cart, a donkey-cart, rails and cars. Therefore, the greatest inventor of moving vehicles is the person who invented the wheel that is the life and soul of a lot of machines. As it was said, this invention unfolded itself at the hands of the first prophet, Sayyidna Adam, peace on him, through a Divine revelation.

From here we also learn that industries devoted to essential hu¬man needs are so important that the blessed prophets have been taught and trained in these through Divine revelation.

Soon after instructing Sayyidna Nuh (عليه السلام) how he would make an ark, he was told that a flood would come and his people will be drowned and that, at the time, he was not to intercede out of compas¬sion on their behalf.

In the third verse (38), mentioned there is the total lack of concern for their sad end shown by the people of Sayyidna Nuh (عليه السلام) during the period he was making the ark. When the chieftains of his people saw him busy with his project under a Divine command, they would ask him, ` what are you doing?’ He said, ` a flood is to come, therefore, I am making an ark.’ They would mock at him and say, ` we have no wa¬ter to drink here and this wise man is planning to sail in a boat on this dry land.’ In response, Sayyidna Nuh told them, ` if you mock at us today, then remember the day is sure to come when we shall be laughing at you.’

The sense is that conditions would change and events would unfold in a manner that they themselves would become the cause of their being mocked at. For, in reality, ridicule is contrary to the spiritual station of prophets. It is simply not permissible for any-one in fact, it is Haram (unlawful). Says the Holy Qur’an: لَا يَسْخَرْ‌ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرً‌ا مِّنْهُمْ ( O those who have believed, no people should mock at [ other ] people – may be, they are better than them – 49:11) Therefore, the mocking referred to here is a pragmatic response to their mockery. This is like saying, ` when you are seized by the punishment, we shall be telling you that this was the outcome of your mockery.’ This is as it was said after that in the fourth verse (39): ` So, you shall soon know to whom will come the punishment that will humble him, and upon whom will befall the lasting punishment.’ The first punishment refers to the punishment in the mortal world, and the ` lasting punishment’ means the never-ending punishment of the Hereafter.

From the fifth verse (40) begins the description of the coming of the flood, related instructions and events as they unfolded. So, first it was said: حَتَّىٰ إِذَا جَاءَ أَمْرُ‌نَا وَفَارَ‌ التَّنُّورُ‌ (At last, when Our command came and the oven overflowed).

The word: (tannur: تَّنُّور oven) is used in more than one sense. The Earth’s floor is called an oven. The oven that bakes bread is also a tan-nur. A raised part of the land is also referred to as tannur. Therefore, some of the Tafsir authorities have said that, at this place, ` tannur’ means the surface of the land in that water started overflowing from it. Some of them have said that it means the tannur of Sayyidna Adam (عليه السلام) that was located at ` ainul- wardah’ in Syria – and water over-flowed from it. Some others said that Sayyidna Nuh’s own tan¬nur was located in Kufah and that was what it means. Most commenta¬tors – Sayyidna Hasan, Mujahid, Sha` bi, Sayyidna ` Abdullah ibn ` Abbas (رض) and others – have gone by this view.

As for Sha` bi, he used to say on oath that this tannur was located in a secluded quarter of the city of Kufah, and that Sayyidna Nuh (عليه السلام) had built his ark in the mosque of Kufah. This tannur was right by the entrance to this mosque. Sayyidna ` Abdullah ibn ` Abbas (رض) says that Allah Ta` ala had told Sayyidna Nuh (عليه السلام) ، ` when you see water overflowing from the oven in your home, know that the flood has come.’ (Qurtubi and Mazhari)

Commentator al-Qurtubi said: The sayings of commentators appear to be different as to the meaning of tannur, but this, in reality, is not a difference. When water began to bulge out, it overflowed from the bread baking oven, and from out of the surface of the land, and from the oven of ` Ainul-Wardah in Syria. The Holy Qur’an has said explicit¬ly: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ‌ وَفَجَّرْ‌نَا الْأَرْ‌ضَ عُيُونًا (Then We opened the gates of the heaven with rain pouring down and caused the earth to burst out with springs – al-Qamar, 54:11).

In his statement, Sha’bi has also said that this grand mosque of Kufah has its own distinct status after al-Masjid al-Haram, al-Masjid an-Nabawii and al-Masjid al-Aqsa.

Later in the verse, it was said: When the flood had started, Sayyid¬na Nuh (عليه السلام) was commanded: احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ (Load in it a pair of two from every kind).

This tells us that all kinds of animals were not loaded in the ark of Sayyidna Nuh (عليه السلام) . Loaded there were animals born to a pair of male and female and which cannot survive in water. Therefore, all sea life stands excluded from here and so do land based life forms born without male-female conjunction. This leaves only domestic animals like the cow, ox, water buffalo, goat etc.

This removes the possible doubt as to how could the ark hold that many animals.

After that, Sayyidna Nuh (عليه السلام) was asked to have his family members – other than the disbelieving ones – board the ark, as well as those who had believed in him, though they were only a few.

The exact number of those who sailed on the ark has not been de¬termined in the Qur’an and Hadith. It has been reported from Sayyidna ` Abdullah ibn ` Abbas (رض) that their total number was eighty, which included three sons of Sayyidna Nuh : (عليه السلام) – Sam, Ham, Yafith and the three of their wives. The fourth son had stayed with the disbelievers and was drowned with them.

Etiquette of boarding boats and other modes of conveyance

The first verse (41) teaches the etiquette of boarding boats and other modes of conveyance. One should board by saying: بِسْمِ اللَّـهِ مَجْرَ‌اهَا وَمُرْ‌سَاهَا (With the name of Allah it sails and anchors). The word: مجرے (majra pronounced according to the reading (qira’ah) of Imam Hafs as ` majray’ with fathah on the letter mim and a major Imalah [ inclination ] on the letter ra) means to sail or to move, and مرسی (mursa) means to stop or anchor. The sense is that the moving of this mode of transport owes itself to the power of Allah, and is with His name alone, as well as its stopping which is also subservient to nothing but His power.

Every conveyance moves and stops only with the power of Allah Ta` ala

Even a little thought would show that no conveyance, a boat or any other mode of transport that moves on land (or flies in the air) is really within one’s own power, neither its creating and making, nor its mov¬ing and stopping. A shallow view of things leads man to assume that he is the one who has manufactured it and made it move. The reality lies elsewhere. It does not take much to realize that man has not creat¬ed iron, wood, brass, aluminum etc. which serve as raw material that go into the making of these modes of conveyance. And it is also clear that it does not lie in his control to create on his own a gram of iron or a foot of wood. Then, who gave them the intelligence to design and pro-duce all sorts of mechanical parts and instruments? How did he do that? Did he create his own intelligence? Had it been within the power of man, no one in this wide world would have remained dumb. Everyone would have been a Plato and Aristotle in his field. So, man puts to¬gether wood and iron and mechanical support from all sides, makes the body and frame for the conveyance. Now he needs to haul tons of weight easily and quickly on the land or in the air. He needs power to do that. It may come through petrol, gas or hydro-electricity. Has man created any of these? Did he create the petrol or gas, or water, or oxy¬gen, or hydrogen?

If we were to look at things impartially, we will realize that even in this age of great scientific advancement, the helplessness of man is still visible and it is true that the moving and stopping of every con¬veyance rests within the ultimate control of the creator of this uni-verse.

The process of inventing things and making them work makes in¬ventors self-centered. They start living in a hall of mirrors. They con¬gratulate themselves to the limit that they lose touch with the reality of things on a canvass larger than what they invent. Allah Ta` ala tells them through his prophets that there is more to their making that they fail to see: بِسْمِ اللَّـهِ مَجْرَ‌اهَا وَمُرْ‌سَاهَا (With the name of Allah it sails and an¬chors). This is the reality. A brief statement but very comprehensive. In fact, it is a key to a door. Once he enters it, he lives in this mortal world but turns into a citizen of the spiritual universe – seeing the beauty of the Lord everywhere in it.

From here unfolds the difference between the world of a believer and the world of a disbeliever. Both ride. But, when a believer steps in there, the conveyance does not simply shorten his travel distances on the land, it introduces him to the one higher, more sublime.

As stated in the second (42) and third (43) verse, when the whole family of Sayyidna Nuh (عليه السلام) had boarded the ark, a son whose name has been reported as Kin` an (Canaan) was left out. Out of his pa¬ternal compassion, Sayyidna Nuh (عليه السلام) called out to him asking him to come on board and warning him that he should not stay in the com¬pany of disbelievers otherwise he would be drowned with them. This young man was already in league with those disbelieving enemies, in fact, was himself a disbeliever. But, in all likelihood, Sayyidna Nuh (عليه السلام) did not know that he was a disbeliever. And even if he did know that, the good counsel he gave to his son to board the boat and leave the company of the disbelievers was in the spirit of asking him to repent from disbelief and enter the fold of faith. But, the unfortunate son still took the flood to be something that will pass away and told him not to worry about him for he would be safe from the flood by climbing a mountain. Sayyidna Nuh warned him again that nothing was going to save anyone, not even a mountain, from the punishment of Al¬lah on that day and that there was no way one could remain safe from it unless Allah Himself were to show mercy to him. This father-son di-alogue was on from a distance when rose a wave of the flood and took him down and away. Historical reports say that the level of the Flood was fifteen yards above the highest mountain peak and according to some other reports, it was forty yards high.

In the fourth verse (44), the recession of the flood and the return of things to normal conditions has been described in a particular manner. Addressing the earth, Allah Ta` ala commanded: يَا أَرْ‌ضُ ابْلَعِي مَاءَكِ (0 earth, suck in your water). The sense was that the amount of water which had bulged out from the earth was to be taken back in by the earth. The sky was commanded to stop raining. The water from rains that had already accumulated on the earth, nature channeled it into rivers and streams for human beings to benefit by it. (Tafsir Qurtubi, Mazhari)

In this verse, Allah Ta` ala has given His commands by addressing the heaven and the earth, although these are no sensate entities, at least outwardly. Therefore, some commentators have taken it in a fig¬urative sense. But, the fact of the matter is that, in terms of our per¬ception, things in the world which appear non-conscious, insensate, and lifeless are, in all reality, live and conscious. Yes, their conscious¬ness and perception are not of a level as given to humankind and others, therefore, by declaring them to be inanimate, they were not obli¬gated with the percepts and injunctions of the Shari’ah. Many verses of the Holy Qur’an confirm it, such as: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (and there is no such thing which does not glorify Him with praises – 17:44). And it is obvious that the glorification of Allah Ta` ala depends on knowing Him, and knowing, on reason and consciousness. This tells us that everything has reason and consciousness according to its respective ca¬pacity. From it, it recognizes its creator and whatever it has been as-signed to do by Him. Everything knows it fully well and keeps doing it staunchly as due. The verse of the Qur’an: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (gave each thing its form then guided [ it ] – Taba, 20:50) means exactly this. Therefore, in this verse, if the address to the heaven and the earth is taken in the real sense, it does not matter. Sage Rumi said:

Dust, air, water and fire are all ‘servants’

For you and me, dead, but with Him, live.

At the end of the fourth verse (44), it was said that the heaven and the earth obeyed the orders and the matter of the flood was all over. The Ark of Sayyidna Nuh (عليه السلام) came to rest on the Mount Judiyy and it was declared that the unjust people have been cast far ` away from the mercy of Allah’ – (which is what curse is).

Mount Judiyy still stands there by that name. Geographically, it is located on the border of Armenia near Ibn ` Umar Island north of Mou¬sil in ` Iraq, the real home of Sayyidna Nuh (عليه السلام) . This is a mountain range, part of which is called Judiyy. Another part of it is known as Ararat. In the present Torah, the place where the Ark came to rest has been identified as Mount Ararat. As obvious, there is not much of a contradiction in these two reports. But, well-known old historical accounts also say that the ark of Sayyidna Nuh (عليه السلام) had come to rest on Mount Judiyy.

These accounts also mention that pieces of this ark are still there at many places in ` Iraq. These are kept and used as a relic.

According to Tafsir at-Tabari and al-Baghawi, Sayyidna Nuh (عليه السلام) had embarked the Ark on the tenth of the month of Rajab. For six months, this ark sailed on the waters of the flood. When it reached the spot where Baytullah was, it made seven circuits. Allah Ta` ala had raised His House higher from being submerged. Then, on the tenth of Muharram, the day of ` Ashura’, the flood subsided and the ark came to rest at the Mount of Judiyy. Sayyidna Nuh (عليه السلام) observed a thanks-giving fast on that day and asked everyone on the ark to do the same. Some reports say that even animals that had shared the ark fasted on that day. (Mazhari and Qurtubi)

The importance of the day of ` Ashura’, that is, the tenth of Muhar¬ram, has been recognized in all religious codes of the blessed prophets. In early Islam – before the fasts of Ramadan became obligatory – fast¬ing on the day of ` Ashura’ was fard. It is no more fard after the revela¬tion of the obligatory status of fasting in Ramadan, but it continues to be a practice of prophets, and a source of reward forever.

Commentary

The remaining account of the flood associated with the name of Sayyidna Nuh along with instructions related to it, appears in the five verses cited above.

When Canaan, the son of Sayyidna Nuh (عليه السلام) did not board the ark despite the counsel and call of his esteemed father who was still concerned emotionally as he saw his son surrounded by the waves of the flood. His filial love knocked at another door. He turned to his Lord and prayed to Him on the basis of His promise that He would save his family from the flood, and that His promise was true. But, conditions were alarming and his son who was part of his family was going to be swallowed by the flood. The only court of appeal he could now go to was the court of the most just of judges for everything was in His pow¬er and control and that He could still save him from the flood.

In the second verse (46), came a stern response from Allah Ta` ala whereby Sayyidna Nuh (عليه السلام) was told that this son was no more a part of his family because he was not good and right in what he did. Therefore, it was not proper for him to approach Him with some request while being unaware of the true state of affairs. Then came the mollifying remark that the good counsel was being given to him so that he too does not become one of the ignorant.

Two things come out from what was said by Allah Ta` ala:

1. Sayyidna Nuh (عليه السلام) did not know about the disbelief of his son clearly and fully. He thought he was a hypocrite, so he still took him to be a believer. Therefore, identifying him as a part of his family, he went ahead and prayed that he be saved from the flood. Otherwise, had he known the true state of affairs about him, he would have not made such a prayer. The reason is that he was already instructed in clear terms that he should not, once the flood comes, speak about those who had crossed the limit as it appears in verse 37 earlier وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۚ إِنَّهُم مُّغْرَ‌قُونَ. After this clear and explicit injunction, it was impos¬sible for a prophet of God that he would venture to do something against it. The only possible explanation for this could be that, as suggested by the author of Bayan al-Qur’an, the desired objective of this prayer is that his son becomes a believer and not that he be saved from the flood under his present condition. But, Allah Ta` ala has not taken Sayyidna Nuh’s lack of knowledge about the disbelief of his son and the prayer for his deliverance based on it as sound excus¬es. Therefore, he was questioned as to why he would make such a prayer. This is a slip at the highest level of the station of a prophet which Sayyidna Nuh (عليه السلام) would himself refer to on the day of Res¬urrection when the whole creation will request him to intercede with the Lord on their behalf. He would excuse himself by saying what had happened to him, therefore, he would not dare any intercession.

Prayer for the disbelieving and the unjust is not permissible

A religious rule of conduct that we learn about here is that one should first find out whether or not the objective for which he is mak¬ing a prayer is permissible and halal (lawful). It is prohibited to make Du` a (prayer) under doubtful circumstances. Tafsir Ruh al-Ma’ani with reference to al-Baydawi reports that since this verse tells us about the prohibition of Du` a under doubtful circumstances, it is automatically inferred from it that it will be all the more prohibited to pray for anything known to be impermissible and unlawful.

This rule also helps us realize the absence of discretion among modern day Shaykhs (spiritual masters) who have become used to raising their hands of prayer for anyone who comes in asking for some prayer to be made for him. Most of the time, they know that this per-son is not on the right, or is unjust, in the case for which he is asking the Shaykh to pray. Or, the person is asking the Shaykh to pray for a purpose that is not lawful for him, may be this person is looking for a particular job or office through which he will become involved in earning unlawfully, or succeed in it by usurping someone’s right.

When attending circumstances are known, such prayers are un¬lawful and impermissible after all. Even if the circumstances are doubtful, taking the initiative to make Du` a, without first getting to know the circumstances as they are and the lawfulness of the matter in question, is also not appropriate.

Brotherly relations between believers and disbelievers

2. The second religious ruling that emerges from here is that a be¬liever and a disbeliever may be blood relatives to each other, but when it comes to religious and collective matters, this kinship will have no effect. A person may be high born, he may come from the progeny of men of high spiritual status, so much so that one may even have the honor of being among the progeny of our most noble Prophet (صلى الله عليه وآله وسلم) . But, this high lineage and this prophetic connection will also not be taken into consideration as a factor in religious matters, if the person is not a believer. In religion, everything functionally depends on faith, goodness and the fear of Allah. One who is good in deeds and fears Allah, he is ours. If not like that, he is an alien.

Had concessions based on kinship been given even in religious matters, brothers would have not crossed swords against each other in the battlefields of Badr and Uhud. It is common knowledge among Muslims that the battles of Badr, Uhud and al-Ahzab were fought among individuals coming from the same families. This clearly demon¬strates that Islamic nationality or brotherhood does not hinge on lineal bond or geographical or linguistic unity. Instead, it revolves round faith and deed. All believers, residents of any country, members of any family and speakers of any language, are a single nation, a single brotherhood. The Qur’anic verse: إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ (The believers are but brothers – 49:10) means just this. Then, those who are deprived of faith and good deeds, they are not members of the Islamic brotherhood. The Holy Qur’an has made this reality all the more clear through the words spoken by Sayyidna Ibrahim (عليه السلام) : إِنَّا بُرَ‌آءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّـهِ (Indeed, we have nothing to do with you and with whatever you wor¬ship other than Allah – al-Mumtahinah, 60:4).

This humble writer has restricted the above rule to the ` religious matters’ only for the reason that, in worldly matters, demonstrating good social behavior, moral grace, favor and generosity is something different. It is quite permissible to deal even with someone not good with these graces, in fact, it is recommended, and is an act worthy of thawab (reward). Countless instances where the Holy Prophet (صلى الله عليه وآله وسلم) and his noble Companions (رض) have treated non-Muslims with com¬passion, favour and good grace are sufficient to prove this.

In our time, the edifice of nationalities is raised on the foundations of homeland, language or color whereby Muslims are segregated into one or the other ` nation’ under false banners. This is contrary to the Qur’an, and Sunnah, and amounts to rising in rebellion against the principles of political and social management enunciated by the Holy Prophet (صلى الله عليه وآله وسلم) .

In the fourth verse (48), described there is the end of the flood. When the flood subsided, the ark of Sayyidna Nuh (عليه السلام) came to rest on Mount Judiyy, the earth sucked its water back, standing water from the heaven got preserved in the form of rivers and streams mak-ing the land habitable. Then, Sayyidna Nuh (عليه السلام) was asked to dis¬embark, go down the mountain, for there was nothing to worry about. Blessings of Allah will be with him keeping him secure from any ca¬lamities and hardships and that he will prosper in terms of peace, wealth and children.

According to this statement, the entire post-flood human popula¬tion of the world is the progeny of Sayyidna Nuh (عليه السلام) . At another place, the Qur’an has said: وَجَعَلْنَا ذُرِّ‌يَّتَهُ هُمُ الْبَاقِينَ ﴿٧٧﴾ (and those remaining We made his descendants – 37:77). Therefore, historians refer to Sayyidna Nuh (عليه السلام) as the second Adam.

Then, the promise of peace and blessing made to Sayyidna Nuh (عليه السلام) is not limited to his person, instead, it was said: وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ (and upon the peoples [ springing ] from those with you). Those who boarded the ark with Sayyidna Nuh have been identified with the word: امم (umam) which is the plural form of امۃ (ummah: community). It releases the sense that those on board the ark consisted of different na¬tionalities and communities, although we already know that those who had embarked the ark were mostly people from the family of Sayyidna Nuh (عليه السلام) in addition to a few other believers as well. So, they were identified as different communities and nationalities in the sense that different communities and nationalities will spring forth from their fu¬ture generations. This tells us that the whole human race to be born up to the day of Qiyamah is included under the sense of the words: أُمَمٍ مِّمَّن مَّعَكَ (peoples [ springing ] from those with you).

This was the reason why it became necessary to elaborate the sub¬ject of peace and blessing as the coming generation would include be¬lievers and disbelievers both. As for peace and blessing for believers, it is correct in its general sense for they would have peace and blessing in the mortal world as well as in the Hereafter. But, the disbelievers from this generation would have been consigned to the everlasting punishment of Hell. How would it be correct to say that they would be recipients of peace and blessing? Therefore, at the end of the verse, it was said: وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ (And there are peoples whom We shall give some enjoyment, then a painful punishment from Us will visit them). It means that the peace and blessing they will enjoy in the mortal world is like a feast thrown open to all, friends and foes alike. Also participating in it will be those who take to disbelief from among the progeny of Sayyidna Nuh (عليه السلام) but the salvation and prosperity of the Hereafter shall be reserved for believers only. The disbeliever will be given the return for his good deeds within the mortal world and there will be nothing left for him to receive in the Hereafter where he will find nothing but punishment waiting for him.

When the Holy Prophet (صلى الله عليه وآله وسلم) came to know of this detailed information about Sayyidna Nuh (عليه السلام) and the Flood through revela¬tion, he related it to his people – this event, then became a standing witness to the veracity of the Holy Prophet (صلى الله عليه وآله وسلم) himself as a genuine prophet. To alert him to this situation, it was said in the fifth verse (49): ` As for Sayyidna Nuh (عليه السلام) and the flood that came during his time, these were pieces of information that lay in the domain of the unseen. He had no knowledge of it beforehand, nor his people, the Ar¬abs, knew about it. It was he who told them about it. What was the explanation for it? How could it happen? There was no other explanation but that Allah had Himself told him about it through revelation, because, had his people been educated and conversant with world histo¬ry, it could be surmised that he had related these events after having heard them from those learned people. But, when the whole lot of his people was unaware of these events and their prophet too had never gone to another country to get his education there, then, the only inlet of this information stands determined conclusively. It was وَحِی Wahy, the divine revelation, which is a clear proof that the prophet is a true mes¬senger of Allah.

To console the Holy Prophet (صلى الله عليه وآله وسلم) ، it was said at the end of the verse that there were so many open proofs to the fact that he was a prophet and messenger of Allah. If there were some unfortunate hu¬man beings that see the sun yet insist that they do not, even challenge him and confront him, then, he should look at the role model of his predecessor, Sayyidna Nuh (عليه السلام) ، peace on him. He spent one thousand years of his long life suffering from pain inflicted by his people. He remained patient. Let him stay as patient as he was – because, it stands determined that success will ultimately kiss the hands of those patient and God-fearing.

Commentary

Mentioned in the first eleven verses (50-60) from the ones cited above are the events of the revered prophet of Allah, Sayyidna Hud by whose name this Surah is identified. Appearing in this Surah, there are events related to seven blessed prophets and their peo¬ples from Sayyidna Nuh (عليه السلام) to Sayyidna Musa (عليه السلام) described in the unique style of the Holy Qur’an. They have such flashes of lesson and advice that no one with a responsive and discerning heart can remain unaffected by them. Apart from their instructive aspects, they contain many principals and subsidiaries of faith and good deed as well as guidance one can make use of in comparable situations.

As for stories and events taken up here, they relate to seven proph¬ets, but the Surah has been identified with the name of Sayyidna Hud which shows that the story of Sayyidna Hud (عليه السلام) has a particular significance in it.

Allah Ta` ala had sent Sayyidna Hud (عليه السلام) as a prophet to the people of ` Ad. They were known for their physical build, strength and bravery. Sayyidna Hud (عليه السلام) was also one of them – as indicated in: أَخَاهُمْ هُودًا (their brother, Hud – 50). How regrettable that a people so strong and brave had lost their reason to the extent that they had tak¬en to worshipping gods they had carved out of stones with their own hands.

Three basic principles of the call of faith Sayyidna Hud (عليه السلام) pre¬sented before his people have been mentioned in the first three verses (50-52). One: Belief in Tauhid (Oneness of Allah) and that taking some-one or something else worthy of worship other than Allah is nothing but a lie and fabrication. Two: He was a Messenger of Allah. He had come with the call of Tauhid for them. This was the mission of his life. He was working hard against heavy odds to convey the message to them. Why would he do that? If they thought about it, they would see that he was not asking them to pay for his services, nor did he receive any material benefits from them. If he did not honestly believe it to be the will and command of Allah, and right and true, why would he go to all that trouble of inviting them to believe and live a better life?

Payment for Da’wah work

The Holy Qur’an reports almost all prophets saying that they do not ask for any payment against the duty of Da’wah they do. This shows that, in case payment is accepted (as pre-arranged or as implied by custom) against Da’wah and Tabligh, the call remains ineffective. Experience bears it out that those who take wages for their religious sermons, addresses and good counsels leave the hearts of their audi¬ence unchanged at the end of the exercise.

Three: Forgiveness and Repentance: He exhorted them to seek for¬giveness from Allah Ta` ala for their disbelief and for sins they had committed in their past life. Then, for future, let them be ashamed of what they had done, repent and promise to themselves making a firm resolve and commitment that they would never go even near them. If they sincerely went through this process of seeking forgiveness from Allah and showing repentance before Him, the result will be that they shall, no doubt, be blessed with everlasting prosperity in the Here-after, but in the mortal world too, they will themselves notice its many benefits coming to them. Firstly, the act of Istighfar and Taubah will remove the distress of famine from them. Heavy rains will come when due making their provisions sumptuous. Secondly, it would increase their strength and power.

The word: قُوَّہ (quwwah) has been used here in a general sense which includes physical strength and power as well as the strength that comes from increases in wealth and children.

This tells that Taubah and Istighfar have a special property of their own – that their practitioner is blessed with extended means of sustenance and satisfying increase in wealth and children, even in this mortal world.

Captives of their ignorant ways, the people of Sayyidna Hud brushed his call aside by saying, in effect, ` a miracle would have been something, which you did not show to us. You are simply saying what you have to say. Now, just because what you are saying, we are not going to leave our gods we worship and, in you, we are not going to believe. In fact, we believe that you have lost your mind as a result of maligning our gods, otherwise you would not be saying all that.’

Demonstrating his prophetic courage, Sayyidna Hud (عليه السلام) said in response, ` If you would not listen to me, then, hear this – I make Allah my witness and you too bear witness that I am disgusted with all your gods other than Allah. Now, do you and your gods, whatever you all can do against me and do not even give me the least respite.’

And he said, ` this I am telling you seriously for I have placed my trust in Allah who is my Lord and your Lord as well. He holds every creature that walks on the earth by the forelock. There is no one around who can dare cause harm or loss to anyone even to the meas¬ure of a tiny particle without His will and permission. Surely, my Lord is on the straight path, that is, one who takes the straight path finds Him and is helped by Him.’

Here was one man against a whole people making a claim so strong and loud and putting them to shame and no one from a people so strong and brave dared budge before him! This was a standing mir¬acle of Sayyidna Hud (عليه السلام) – which also provides an answer to their complaint that he did not show them a miracle. And it also provides yet another answer to their audacious comment that their gods had made him mentally deranged for, had their gods been exercising this kind of power, they would have never left him alive after what he had said against them.

After that, he said, if you continue to be so insanely opposed to truth, then, you must understand that I have already conveyed to you the message with which I have been sent. Now, its logical outcome could be no other but that the wrath and punishment of Allah falls on you and you are destroyed to the last man and my Lord brings another people to settle on this land. As for what you are doing against this matter of truth, you are simply hurting yourself, not Allah. Surely, my Lord oversees everything and He is aware of all your deeds and thoughts.’

They were the kind of people who would not listen to anything. They chose to stick to their contumacy. Then, the punishment of Allah descended upon them in the form of a stormy wind that uprooted their homes and trees. Living entities, human and animal, would be blown up high into the air and ricochet back on to the ground faces down. Human cries could be heard coming from the sky – until this whole set of people, unique in their size and strength, were annihilated to the last man.

When came the command to send Divine punishment on these peo¬ple, Allah Ta` ala, in accordance with His customary practice, saved His prophet and his companions from this severe punishment as they were ordered to leave that area before the punishment came.

After having mentioned the event relating to the people of ` Ad and the punishment that came upon them, an exhortation was necessary so that others could learn their lesson from it. So, it was said: That was the tribe of ` Ad! They rejected the signs of their Lord, disobeyed their Messengers yet kept following the dictates of those who were tyrannical and obstinate.

The outcome was that curse, that is, the state of being away from the mercy of Allah, kept pursuing them in the mortal world and will keep pursuing them similarly on the day of Qiyamah as well.

From this event, we learn that the people of ` Ad were overtaken by a stormy wind. But, it appears in Surah al-Mu’minun (23:41) that they were destroyed by a harsh sound (as-saihah: The Cry, The Shriek). It is possible that both kinds of punishments had visited the people of Sayyidna Hud (عليه السلام) .

The event relating to the people of ` Ad and Sayyidna Hud (عليه السلام) ends here.

According to Tafsir al-Qurtubi, these three days were Thursday, Friday and Saturday. On Sunday, the punishment descended upon them: وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ (And those who transgressed were caught by the Cry – 67). This awesome Cry was that of the archangel, Sayyidna Jibra’il (عليه السلام) which was far more terrorizing that the combined thun¬derbolts of worldly lightening could ever be, something human senses could not take. All hearts were rent apart by the horrific sound result¬ing in the mass destruction of those people.

From this verse we learn that the people of Sayyidna Salih (عليه السلام) were destroyed by a severe Sound, but what Surah al-A` raf says about them is: فَأَخَذَتْهُمُ الرَّ‌جْفَةُ (So, the earthquake seized them – 7:78, 91) which, as obvious, tells us that the punishment visiting them was that of the earthquake. Commentator al-Qurtubi has said that there is no contradiction here. It is possible that the earthquake came first and then they all were destroyed by the severe Sound. Allah knows best.

Commentary

In these five verses, an event relating to Sayyidna Ibrahim (عليه السلام) has been mentioned. Allah Ta` ala sent some angels to give him the good news of a birth in his family because Sayyidna Ibrahim (عليه السلام) had no children from his wife, Sayyidah Sarah (رض) and he wished he had. But, they were much advanced in years. Obviously, there was no hope.

Then, Allah Ta` ala sent the good news through the angels and that too of the nature that the new born would be a male child and even proposed the name of the child as Ishaq. Then, he was also told that he would live, have children and that the name of his son will be Ya` qub, and both of them would be the messenger and prophet of Allah. Since these angels had come in human form, Sayyidna Ibrahim (عليه السلام) took them to be normal guests and lost no time in offering his hospitality. He placed a dish of roasted calf before them. But, they were really angels, free of eating and drinking. Therefore, despite the food being before them, they did not extend their hands towards it. When Sayyidna Ibrahim (عليه السلام) noticed this, he was concerned.

They did not look like guests, may be they had come to create some problem for him. The angels scented his concern and disclosed their identity. They told him that they were angels of Allah Ta` ala. There was no need for him to be frightened. They had been sent to give him the good news of a birth in his family, as well as to accomplish another mission, the mission of bringing Divine punishment on the people of Lut (عليه السلام) . Sayyidah Sarah (رض) ، the wife of Sayyidna Ibrahim (عليه السلام) was listening to this con¬versation from behind a curtain. When she found out that they were angels, not human beings, there was no need for the otherwise essen¬tial hi jab. She laughed at the good news of the birth of a child in old age and said, ` shall I give birth to a child while I am an old woman and my husband, an old man?’ The angels said as to why would she marvel at the command of Allah Ta` a1a who has everything within His power. Was it not that, as a member of the prophet’s family, she has been wit¬nessing that this was a family on which extraordinary Divine mercy and blessing descends all the time, which is mostly above and beyond the obvious chain of causes? So, what was there to wonder about? This was a gist of the event. Let us now go to details as they appear in the text of the verses cited above.

The first verse (69) tells us that these angels had come to Sayyidna Ibrahim (عليه السلام) with some good news. The good news has been men¬tioned later in the third verse (71 فَبَشَّرْ‌نَاهَا بِإِسْحَاقَ (so, We gave her the good news about Ishaq).

Sayyidna ` Abdullah ibn ` Abbas (رض) said that the three angels were Ji¬bra’il, Mika’il and Israfil (عليهم السلام) . (Qurtubi) They came in human form and greeted Sayyidna Ibrahim (عليه السلام) with ` salam.’ Sayyidna Ibrahim (عليه السلام) responded to their salam greeting and, taking them to be hu¬man, offered the usual hospitality.

Sayyidna Ibrahim (عليه السلام) is the first human being who introduced the custom of honoring guests by offering hospitality to them. (Qurtubi) It was his routine that he would never eat alone. Instead, when came the time for meals, he would be looking out for a guest so that he could eat with him.

Al-Qurtubi has reported from Isra’ili narratives that, on a certain day, Sayyidna Ibrahim (عليه السلام) started looking for a guest at the time for meals. The man he met was a stranger. When he sat down to eat, Sayyidna Ibrahim (عليه السلام) said to him, ` say: I’ begin with the name of Allah.’ He said, ` I do not know Allah. Who and what is He?’ Sayyidna Ibrahim عليه السلام asked him to leave the dining-spread on the floor.

When he went out, Sayyidna Jibra’il (عليه السلام) came in and said, ` Allah Ta` ala says: As for him, We gave sustenance to him throughout his life despite his disbelief and as for you, you were stingy about giving him even one morsel of food.’ Hearing this, Sayyidna Ibrahim (عليه السلام) went after him and called him back. He said, ` unless you tell me the reason why you turned me out first and why are you asking me to come in again, I will not go with you.’

When Sayyidna Ibrahim (عليه السلام) told him the episode, the episode itself became the reason for his becoming a believer. He said, ` the Lord who made you do this is very noble. I believe in Him.’ Then he went in with Sayyidna Ibrahim (عليه السلام) behaved like a true believer and ate his food after having recited Bismillah first.

So, Sayyidna Ibrahim (عليه السلام) true to his habit of entertaining guests, welcomed angels who had come in human form. Naturally, to him they were human, and guests. The host did his most, lost no time and placed a roasted calf before them.

In the second verse (70), it was stated that the angels had, though, come in the human form and it was also possible that they could have been given human characteristics of eating and drinking at that par¬ticular time. But, the wiser choice for them was no other but that they should not eat so that the secret that they were angels comes out in the open. Therefore, their angelic characteristics were allowed to remain, even in their human form, because of which they did not extend their hands towards the food.

According to some reports, they had some arrows in their hands. They started poking the heads of their arrows into the roasted meat. When they acted in that manner, Sayyidna Ibrahim (عليه السلام) apprehended them to be his enemies, because, according to the social custom known to him, if a guest refused to eat, it was a sign of mischief to be made from his side. (Qurtubi) His apprehension was quashed when the angels themselves disclosed their identity and said that they were an-gels, therefore, they do not eat. So, there was no danger for him to bother about.

Injunctions and Rules

Many injunctions and important rules of guidance regarding social living appear in the verses under study. Imam al-Qurtubi has dis¬cussed them in detail in his Tafsir.

The Sunnah of Salam

The words of verse 69 قَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (They said, “Salim.” He said, “Salam.” ) – teach us that it is a Sunnah for Muslims that, when they meet each other, they should offer Salim. The guest coming in should say it first while others should respond.

That people say some words to greet each other when they meet is a custom found in all communities. But, the teaching of Islam is unique in this matter for the masnun word of salam is السلام علیکم : As-Salamu ‘Alaikum. It carries the name of Allah with it. So it is both a Dhikr of Allah, and a prayer for peace and protection from Him – in addition to being a guarantee of the protection of life, property and honor from one’s own side. (When we equate As-Sal amu Alaikum with ` peace on you’ we go by the anatomy and leave the spirit that is essential to it – tr.)

At this place in the Qur’an, it has been said that the angels said سلاما (salam) and Sayyidna Ibrahim (عليه السلام) responded with سلام (salam). Obviously, here it was not considered necessary to mention salam in its complete form – as customary in usage when it is said that a person said salam to someone where it is presupposed that he said the whole greeting of As-Sala-mu Alaikum. Similarly, at this place, salam stands for the full masnun greeting which has been taught to his community by the Holy Prophet (صلى الله عليه وآله وسلم) through his word and deed, that is, saying: السلام علیکم (As-Sal amu ` Alaikum) at the beginning of salam, and: (عليه السلام) و رحمۃ اللہ (wa alaikumu-s-salam, or wa ` alaikumu-s-salamu wa rahmatu-l-l ah to be more generous) while responding to the salam.

Some Rules for Guests and Hosts

It has been said in the last sentence of verse 69: فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ (Then he made no delay in bringing a roasted calf).

This tells us a few things:

1. It is a part of the etiquette of hospitality that the host should, soon after the arrival of the guest, bring out something to eat, or drink, something he has on hand and which could be offered quickly and conveniently. Then, if the host is a man of means, he can arrange for additional hospitality later. (Qurtubi)
2. A host should not worry about making too many formal arrange¬ments for a guest. Anything good available easily is good enough. Let him put it before the guest. Sayyidna Ibrahim (عليه السلام) had some domestic animals at home. Therefore, he slaughtered a calf, had it roasted quickly and offered it to his guests. (Qurtubi)
3. Receiving guests and offering hospitality to them is a part of the essential etiquette of Islam, in fact, a hallmark of high morals. This is the blessed habit of prophets and the righteous. Is it necessary (wajib) to entertain guests? Or, is it not? ` Ulama’ have difference of opinion in this matter. According to the majority of them, it is a sunnah, and de¬sirable, but not wajib (necessary, obligatory). Some of them say that it is wajib on village people that they should offer hospitality to a person who stays in their village because a stranger has no arrangement for his meals there. Since such arrangements are possible through a hotel in cities, therefore, it is not wajib on those who live in cities. Al-Qurtubi has reported all these different views in his Tafsir.

In verse 70, it was said: فَلَمَّا رَ‌أَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَ‌هُمْ (So, when he noticed their hands not reaching for it, he found them strange and felt a bit of fright from them).

From here we learn that there are rules of etiquette for guests as well. A guest should accept whatever is offered. Let him partake from it a little bit to please the host, even if not willing to eat because of un¬favorable taste or apprehended harm.

This very sentence also tells us that the host should not consider himself absolved after having placed the food before the guest. In-stead, he should be benignly watching whether or not the guest is par-taking of the food, as was done by Sayyidna Ibrahim when he noticed that the angels were not eating.

But, this watching has to be discreet, not something like staring at the guest while he is eating. A casual look is enough, because looking at the morsels of food being eaten by the guest is contrary to the eti¬quette of entertainment and certainly very humiliating for the invited guest. This is illustrated by an incident relating to Khalifah Hisham ibn ` Abd ul-Malik. On a certain day, the Khalifah was sharing his food-spread with a rustic Arab. The morsel of food being eaten by the Arab had a strand of hair in it. When Khalifah Hisham noticed it, he told the Arab about it. The Arab instantly rose in a huff saying, ` we never eat with a person who watches our morsels.’

Al-Tabari reports at this place: When the angels abstained from eating the first time, they had said that they do not eat free meals. If they were to accept payment for it, they would. Sayyidna Ibrahim (عليه السلام) said, ` Yes, there is a price for it that you can pay. The price is: Say ` with the name of Allah’ when you begin, and praise Him when you finish.’ Hearing this, the archangel Jibra’il (عليه السلام) told his compan¬ions, ` That Allah Ta` ala calls him His friend is correct. He deserves it.’

This tells us that saying:.. بسم اللہ           (bismillah: With the name of Allah) when beginning to eat, and saying: الحمد للہ (alhamdulillah: Praise belongs to Allah) at the end of it is Sunnah.

Commentary

Surah Hud (عليه السلام) carries an account of different kinds of Divine punishments sent over past peoples because of their antagonism to prophets of the time. Described in the verses cited above is the moral condition of the people of Sayyidna Lut (عليه السلام) and the severe punishment given to them.

Besides being disbelievers, the people of Sayyidna Lut (عليه السلام) were involved in the practice of such abject evil and immodesty as was not found in the world before them, something even wild animals hate. That a man would pollute his honor and dignity with another man is a curse the fallout from which is far more injurious than common forni-cation. Therefore, the harsh punishment that descended on these peo¬ple had never hit known practitioners of common acts of immodesty.

The event relating to Sayyidna Lut (عليه السلام) as it appears in the cit¬ed verses tells that Allah Ta` ala sent some angels, including Sayyidna Jibra’il      عليه السلام to execute the punishment against these people. They first went to Sayyidna Ibrahim (عليه السلام) in Palestine, the account of which has appeared in previous verses. After that, they came to Sayy¬idna Lut (عليه السلام) whose abode was located at a distance of ten or twelve miles from there.

Certainly great is the majesty of Allah Ta’ala. When He seizes a people in punishment, the punishment that he makes descend upon them is chosen to be congruous to their misdeed. On this occasion too, these angels of Allah were sent in the form of handsome young men. When they reached the home of Sayyidna Lut he too took them to be visiting guests for they had come in human form. He found himself in a fix. If he backed out from entertaining guests, it would be against his dignity as a prophet. If he took them in as his guests, then, he knew how evil and dirty his people were. The danger was that they might storm his home and hurt the guests while he failed to defend them. So, in his heart, he said, ` this is a very hard day.’

Allah Ta` ala has, in His great design, made this world of ours an open gallery of lessons full of the countless exhibits of His perfect pow¬er and eloquent wisdom. He made His friend Sayyidna Ibrahim (عليه السلام) come out as a prophet from the home of Azar, the idol-worshipper. In the home of the highly revered prophet, Sayyidna Lut (عليه السلام) there was that wife of his who worked in league with disbelievers and opposed her prophet husband. When these honored guests in the form of handsome young men came to stay at the home of Sayyidna Lut (عليه السلام) his wife passed on the information to perverted hoods from these people telling them about the kind of guests they had in their home on that day. (Qurtubi, Mazhari)

Things turned out as Sayyidna Lut (عليه السلام) had first apprehended. This finds mention in the second verse (78): وَجَاءَهُ قَوْمُهُ يُهْرَ‌عُونَ إِلَيْهِ (And his people came to him, rushing upon him) – and they were already used to committing evil deeds.

It has been hinted here that such was the curse of their evil deed that they had lost all sense of modesty and propriety, so much so that they did not hesitate to storm even the home of Sayyidna Lut (عليه السلام) for a purpose that sinister.

When Sayyidna Lut (عليه السلام) realized that it was difficult to protect his guests, he tried to divert the attention of his people from their evil advances by telling them that he would give his daughters in marriage to their chiefs, if they were to stop their evil-mongering. The marriage of a believing girl with a disbelieving man was permissible at that time. The practice had continued up to the early period of the Holy Prophet (صلى الله عليه وآله وسلم) ، therefore, he had given two of his daughters in marriage to ` Utbah ibn Abi Lahab and Abu al-‘As ibn al-RabI’, though both of them were disbelievers. Later came the verses that prohibited the marriage of Muslim women with disbelieving men as حرام Haram. (Qurtubi)

According to some commentators, ` my daughters’ at this place means the daughters of the whole community because every prophet is like a father to his people and the whole community is his spiritual progeny. It is supported by the noble verse: أُمَّهَاتُهُمْ النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ. (The Prophet comes first with the believers against their own selves and his wives are (like) their mothers – 33:6). This should be seen with the additional words: وَ ھُوَ اَبُ لَّھُم (and he is [ like ] a father for them) as they appear in the rendition (Qira’ah) of Sayyidna ` Abdullah ibn Masud (رض) where the Holy Prophet (صلى الله عليه وآله وسلم) has been identified as a father to the entire Muslim Ummah. According to this Tafsir, the statement of Sayyidna Lut (عليه السلام) would mean, ` you leave this evil habit of yours, behave like gentlemen, marry girls from your people and have them as your wives.’

After that, it was to warn them against Divine punishment that Sayyidna Lut (عليه السلام) said: فَاتَّقُوا اللَّـهَ (So, fear Allah). Then he pleaded with them: وَلَا تُخْزُونِ فِي ضَيْفِي (do not disgrace me in respect of my guests) and then wondered: أَلَيْسَ مِنكُمْ رَ‌جُلٌ رَّ‌شِيدٌ(Is there not a single right man among you?), someone who would listen to his plaint.

But, there was no trace of gentility or even humanness left in any of them. So, in acid wickedness, they all responded: لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِ‌يدُ (You know that we have no claim on your daughters, and you know well what we want.’

Totally exasperated, what Sayyidna Lut (عليه السلام) could say at that time was: لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ that is, ` only if I had enough strength in me to stand against this onslaught by my people, or that I had the backing of some strong group who would have helped me get rid of these oppressors.’

Seeing this anxiety of Sayyidna Lut (عليه السلام) the angels disclosed their identity and said, ` do not worry. Your group is very strong and very powerful. We are angels of Allah. They cannot touch us. We have come to execute the punishment for them.’

It appears in a Hadith of the Sahih of al-Bukhari that the Holy Prophet (صلى الله عليه وآله وسلم) said about it, ` may Allah Ta` ala have mercy on Lut (عليه السلام) . He was compelled to seek the protection of some strong group.’ And the report in Tirmidhi carries another sentence with it, ` after Sayyidna Lut (عليه السلام) ، Allah Ta’ ala sent no prophet whose clan or tribe was not his supporter.’ (Qurtubi) This was true in the case of the Holy Prophet (صلى الله عليه وآله وسلم) . The disbelieving Quraysh did everything they could against him, but his entire clan supported him – though, they did not agree with him religion-wise. This was the reason why Banu Hashim as a whole sided with the Holy Prophet (صلى الله عليه وآله وسلم) in the boycott imposed by the Quraysh disbelievers whereby they had cut off essential supplies to him.

During this episode, as reported from Sayyidna ` Abdullah ibn ` Abbas (رض) when the people of Sayyidna Lut (عليه السلام) mobbed his home, he had closed the entrance door. The conversation with these wicked people was going on from behind it. The angels too were inside. The mob was threatening to jump the walls, barge in and break the door. Thereupon, came these words on the lips of Sayyidna Lut (عليه السلام) . When the angels saw this anxiety of Sayyidna Lut (عليه السلام) they disclosed their real identity and asked him to open the door. It was time that they took over and gave the miscreants a foretaste of the Divine punishment. When the door was opened, archangel Jibra’il (عليه السلام) pointed his ‘Feather’ towards their eyes. They turned blind and started running.

At that time, the angels under Divine command said to Sayyidna Lut (عليه السلام) : فَأَسْرِ‌ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ (So, move with your family in a part of night). And asked him to instruct everyone in his family not to turn and look back with the exception of his wife because she was going to be hit by the same punishment that was to fall on his people.

This could also mean that he was not to take his wife along with him. And it could also mean that, being his wife, she was to go along as part of his family, but she would not obey the instruction of not looking back he would give to his family. According to some reports, this is what happened. This wife started off with others, but when she heard the big bang of the punishment given to her people, she looked back and felt sorry at their destruction. At that moment there came a splintered rock and finished her off like others. (Qurtubi, Mazhari)

The angels had also told Sayyidna Lut (عليه السلام) that: إِنَّ مَوْعِدَهُمُ الصُّبْحُ (The deadline [ of the punishment ] is the morning). He said that he wished the punishment would come sooner. Thereupon, the angels said: أَلَيْسَ الصُّبْحُ بِقَرِ‌يبٍ (Is it not that the morning is near?)

After that, the Qur’an portrays the occurrence of the punishment by saying: So, when Our command came, We turned whatever there was in their habitat upside down raining such stones over it as had the names of everyone there marked on it.

Reports say that these habitations were composed of four major towns where those people lived. These very habitations have been named as ‘al-mu’tafikat’ (the towns overturned) elsewhere in the Holy Qur’an (9:70, 69:9). When the Divine command came, the archangel Ji¬bra’il al-Amin dissected the base of the land mass holding all those towns on top of it with his wing, raised all of it upwards in a way that everything stayed where it was, even water in a water vessel. It was in the backdrop of human, animal and canine voices coming from the sky that he heaved all these habitations straight up towards the sky and, then, threw the whole thing back upside down – as appropri¬ate to and as called for by the evil they indulged in.

Commentary

An account of Sayyidna Shu’aib and his people appears in the verses cited above. Besides being kafirs and mushriks, his people used to give less in weights and measures. Sayyidna Shu’aib (عليه السلام) carried his call to them, told them not to give less in weights and measures, and warned them of Divine punishment if they persisted with this way of life. But, they did persist with their denial and contu¬macy and, as a consequence, all those people were destroyed through a severe punishment, details of which appear as follows.

In the first verse (84), it was said: وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا (And to Madyan [ We sent ] their brother, Shu’aib Madyan was actually the name of a town settled by Madyan ibn Ibrahim. Its present location has been given as ` Ma` an’ in Jordan. The people of this town are also called Madyan. Therefore, by calling Sayyidna Shu’aib (عليه السلام) ` brother of Madyan,’ it was hinted that Allah Ta` ala sent His messenger to those people from among them so that they feel familiar and find it easier to accept his teachings.

Then, it was said:

0 my people, worship Allah. You have no god other than Him.

And do not lessen the measure and the weight.

Here, Sayyidna Shu’aib (عليه السلام) has invited his people to believe in the Oneness of Allah (Tauhid) because they were Mushriks, those who associated partners in the divinity of Allah. They worshipped trees. That has been pointed to through the use of the word: الایکہ (al-‘aikah: trees) in the Holy Qur’an and it is in this respect that the people of Madyan have also been given the sobriquet of اَصحَاب الاَیکہ (ashabu al–aikah: the people of aikah – 15:78, 26:176, 38:13, 50:14). Along with this kufr and shirk, they were also involved in the grave sin of cheating in commercial transactions when they would weigh short and give less in measure and thus deprive people of what was to come to them as their right. Sayyidna Shu’aib (عليه السلام) told them not to do that.

Special Note

Here, it is useful to keep in mind that kufr and shirk are the roots of all sins. People soaked in these are usually the first to be invited to believe. Faith comes before consideration could be given to matters like social transactions and individual deeds. Whether they have deliv¬erance in the present world or would deserve punishment are things that too are decided on the basis of this faith or denial. All events re¬lated to past prophets and their peoples mentioned in the Qur’an bear witness to this mode of action – with the exception of two communi¬ties. Punishment came upon them because of their disbelief as well as due to their evil deeds. The people of Sayyidna Lut (عليه السلام) were one of them upon whom, as mentioned earlier, their entire habitation was overturned. It has been stated that their evil practice was the reason for it. The people of Sayyidna Shu’aib (عليه السلام) were the other one. They were punished because of their kufr and shirk as well as because of their habit of weighing less and measuring short.

This tells us that both these things are most hated and grave, more than any other sin. Obviously, the reason is that they bring serious loss upon the entire human race leaving the world populated by it in a disorder of ominous proportions.

Turning to the verses cited above, we see that Sayyidna Shu’aib (عليه السلام) has used his prophetic compassion to make his people stop their evil practice of giving short measure and less weight. The words he has used to say that are eloquent: إِنِّي أَرَ‌اكُم بِخَيْرٍ‌ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ (I see you quite well off, and I fear for you the punishment of an encircling day – 84). It means that Sayyidna Shu’aib (عليه السلام) found them liv¬ing comfortably. There were not poor, hungry and financially strait¬ened which could be one of the reasons why they had to take recourse to such a cursed practice. Now that they were already blessed by Allah Ta` ala, it required that they should not subject His creation to injus¬tice. Not leaving it at that, they were also told that, in the event they did not listen to their prophet and did not stop this evil practice, he ap¬prehended that Divine punishment might encircle them. This punish¬ment could mean the punishment of the Hereafter, and the punish¬ment of the present world too. Then, the punishments due to come in this world may be of different kinds. The lowest punishment could be that they might lose the prosperity they had, or they may fall victims to famines and price hikes, as said by the Holy Prophet (صلى الله عليه وآله وسلم) `

When a people start lessening weights and measures, Allah Ta` ala makes them suffer from the punishment of famine and price hikes.’

It means if they were not to listen to him, let them remember that he was not responsible for the eventuality that they may be seized by some punishment.

The Holy Prophet (صلى الله عليه وآله وسلم) said about Sayyidna Shu’aib that he was an orator among prophets. His eloquence was exceptional. He went to its farthest limits in order to make his people understand his message and take to the right path. But, even after having listened to him, the response of his people was different from that given by ig¬norant diehards to their reformers. They threw taunts at him, made fun of him, and said:

0 Shu’aib, does your salah (prayer) command you that we should give up what our fathers used to worship or that we give up doing with our wealth whatever we wish? You are pro¬venly the man of wisdom and guidance – 87.

The salah (prayer) of Sayyidna Shu’aib (عليه السلام) was well known among his people as he was constantly devoted to it. Therefore, they referred to it tauntingly in the sense that (God forbid) his salah taught him to say all those ‘wild’ things. From what they said we learn that they too thought that religion is restricted to acts of worship, and that it had nothing to do with material dealings. Let everyone earn and spend one’s wealth at will. Placing any restriction on that is no job of religion – as many people, even in this time of ours, generally believe, in total ignorance of the real fact.

What Sayyidna Shu’aib (عليه السلام) had said to his people was good counsel based on earnest fellow feeling. But, his people responded to him with a sarcasm that was biting. However, they had done that to a blessed prophet of Sayyidna Shu’aib’s class. He heard their caustic comments, yet turned to them with the same empathy and once again tried to make them see the truth. He said: يَا قَوْمِ أَرَ‌أَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّ‌بِّي وَرَ‌زَقَنِي مِنْهُ رِ‌زْقًا حَسَنًا (0 my people, tell me, if I am on a clear path from my Lord and He has provided me from Himself with a good provision, [ should I still leave you unguided?] ) Sayyidna Shu’aib (عليه السلام) was telling his people that he had been blessed by his Lord in that He gave him good provision for his material life and in that He also gave him the light of revelation and spiritual insight. Now, with these wonderful assets in his hands, how could he ever think of becoming like them, willingly embracing error and injustice, and thus failing to bring the truth home to them?

After that, he said: وَمَا أُرِ‌يدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ (and I do not want to do in your absence what I prohibit for you). This tells us that the way a preacher of religion conducts his life has a major role in what he preaches. What a preacher does not himself practice produces no effect on others.

Then, he said: إِنْ أُرِ‌يدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ (I want to do nothing but to set things right as far as I can). And since, this effort too was not by his personal choice and volition, he further said: وَمَا تَوْفِيقِي إِلَّا بِاللَّـهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (And my ability to do things comes from none but Allah. In Him alone I have placed my trust, and to Him alone I turn in humbleness).

After having given this good counsel to them, he warned them of the punishment of Allah Ta` ala. He said:

وَيَا قَوْمِ لَا يَجْرِ‌مَنَّكُمْ شِقَاقِي أَن يُصِيبَكُم مِّثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ

And 0 my people, let not your hostility towards me cause you to suffer what was suffered by the people of Nuh, or the people of Hud, or the people of Salih. And the people of Lut are not far from you.

The sense of the last sentence is that the overturned habitations of the people of Sayyidna Lut (عليه السلام) were close to Madyan where they were. Then, in terms of time, the punishment that came upon them was very close. From this they could learn their lesson and leave their obstinacy.

Hearing this, his people were enraged. They said that had it not been for the support he had from his clan, they would have stoned him to death. Despite this threat, Sayyidna Shu’aib (عليه السلام) true to his mettle as a prophet, did not hesitate to tell them that they feared his clan all right, but would have no fear of Allah who holds everything in His power.

Finally, when his people did not listen to anything said to them, Sayyidna Shu’aib (عليه السلام) told them that they could now wait for the punishment. After that, Allah Ta ala took out Sayyidna Shu’aib (عليه السلام) and those who had believed in him, as is the Divine practice, from that habitation and the rest of them were destroyed instantly at the harsh Cry of Sayyidna Jibra’il (عليه السلام) .

Injunctions and Rulings:

Rules about Lessening of Weights and Measures

One of the reasons why punishment fell on the people of Sayyidna Shu’aib (عليه السلام) was their practice of weighing and measuring less than due – called tatfif. The Holy Qur’an has described the severe pun¬ishment for those who do that in Surah al-Mutaffifin which opens with the verse: وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to those who give less – 83:1). There is a consensus of the entire Muslim Ummah that doing so is strictly Haram (unlawful). Quoting a saying of Sayyidna ` Umar (رض) ، Imam Malik has said in Mu’atta’ that weighing and measuring less essentially means that someone does not fulfill the right of another person due on him, fully and duly. In fact, makes it less, whether it happens to be something given by weight, or measure, or something of another kind. If an employee falls short in performing his or her assigned duty, or an office worker, or a laborer cuts his working hours short, or fails to ful¬fill his job assignment as due, then, they all will be counted in this cat-egory. Anyone who does not perform his or her Salah with due consid¬eration of everything obligatory and mash En in it has also committed the crime of this ` tatfif.’ May Allah keep all of us protected from it!

Ruling

It appears in Tafsir al-Qurtubi that the people of Sayyidna Shu’aib (عليه السلام) would save gold and silver by trimming the edges of gold and silver coins, like dinar and dirham, circulating in the country as offi¬cial currency, and which they would channel back into circulation at par value. Sayyidna Shu’aib (عليه السلام) prohibited them from doing so.

In Hadith as well, the Holy Prophet (صلى الله عليه وآله وسلم) has declared the chipping of the coins of an Islamic state to be Haram (unlawful). Tafsir authority, Zayd ibn Aslam has said exactly this while explaining the

verse of the Qur’an: تِسْعَةُ رَ‌هْطٍ يُفْسِدُونَ فِي الْأَرْ‌ضِ وَلَا يُصْلِحُونَ ; (nine family heads spreading corruption in the land and not correcting [ their ways ] – 27:48). He says that these people of the city mentioned in the verse used to chip off gold and silver from dinar and dirham coins and ran a profitable business of their own through this source – something the Qur’an calls a great corruption.

During the Khilafah of Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، someone was arrested while he was cutting a dirham coin. He was awarded a punishment of lashes and was paraded around head shaved. (Tafsir al Qurtubi)

Commentary

Events relating to past prophets and their peoples, from Sayyidna Nuh (عليه السلام) to Sayyidna Musa, have been mentioned in Surah Hud in a fair enough order and detail with many wise counsels, injunctions and directives. At the end of the description of these events, it is by ad-dressing the Holy Prophet صلى الله عليه وآله وسلم       that his entire community has been exhorted to draw their essential lessons from them. It was said: ذَٰلِكَ مِنْ أَنبَاءِ الْقُرَ‌ىٰ نَقُصُّهُ عَلَيْكَ ۖ مِنْهَا قَائِمٌ وَحَصِيدٌ (That is a part of the stories of the towns that We narrate to you. Some of them are standing, and (some) harvested – 100). It means that some of the habitations that were visited by Divine punishment still have their ruins standing while some others have been erased like harvested fields with no signs of what was there in the past.

After that it was said that Allah did not wrong them, rather, they had wronged themselves (101, 102) in that they abandoned their creator and sustainer and took to idols and other things as their gods. Finally, when the Divine punishment came, their self-made gods did not come to their rescue in any way. The lesson to learn was that the grip of Al¬lah is painful and severe. When He seizes heedless wrongdoers doing what they do, this is what happens invariably.

Then, to turn them round to the concern of the Hereafter, it was said (103-105) that these events carry in them great lessons and signs for those who fear the punishment of the Hereafter, a day when all hu¬man beings will be gathered together, with everyone present there. That will be a day of such awe that no one present there shall dare utter a word without Divine permission.

Six verses later, the Holy Prophet (صلى الله عليه وآله وسلم) was addressed again by saying:

So, stand firm – as you have been commanded – you, and those who have repented [ from kufr and are ] with you, and do not cross the limits. Surely, He is watchful of what you do – 112.

The Sense of Istiqimah (Standing Firm): Some related problems and their solutions

Istiqamah means to stand straight without the least tilt one way or the other (hence expressed in English as straightforwardness, straightness, directness, rectitude etc.) As obvious, it is not something easy to do. If we were dealing with a vertical object cast in iron, rock or some other material, our expert engineers could make it stand straight at the very outset in a way that it stands on perfect right angles from all sides without the least tilt on any side. But, having a moving object stand straight at all times and under all conditions in this perfect state is certainly something extremely difficult. For discerning people, this is no secret.

The Holy Prophet (صلى الله عليه وآله وسلم) and all Muslims have been com¬manded in this verse that they should stand firm under all conditions in everything they do. Istiqamah is a small word but in its sense it extends to many areas of application in a very unusual manner. The very meaning of this act of standing firm is that one has to move straight-forwardly, as commanded by Allah, on the straight path identified by Him, remaining within the limits set by Him. This has to be in all matters of beliefs, acts of worship, personal and collective transac¬tions, morals, social dealings, economic pursuits inclusive of all chan¬nels of income and expenditure. In the event, there occurs the slightest tilt, or decrease or increase, or shortcoming or excess, under any condi¬tion, and in any deed, in any of these areas of activity, Istiqamah be-comes the first casualty.

Errors in thinking and practice that show up around us are an out-come of this deviation from the command to stand firm. When people do not stand firm in beliefs (` aqa’ id), they start with self-invented prac¬tices in religion (bid’at) and end up into the extremes of kufr (disbelief) and shirk (associating others with Allah). The principles of Allah’s Oneness (Tauhid) and His Being (Dhat) and Attributes (Sifat) conveyed to us by the Holy Prophet u are moderate and sound. People who commit any act of excess and deficiency or addition and deletion in them – even if they may be doing so with good intentions on their part – shall be considered astray and in error. As for those who belittle and lessen the limits set for having regard and love for the blessed prophets, everyone knows that they are astray and audacious. Similar¬ly, those who commit the excess of assigning a prophet proprietary rights in Divine attributes and powers also cross those limits and fall into an error of this nature. The Jews and the Christians lost them-selves into this error.

The methods of worshipping Allah and seeking nearness to Him determined by the Glorious Qur’an, and the Holy Prophet (صلى الله عليه وآله وسلم) are great benchmarks. Any slicing, undercutting or shortcoming in these drags one down from the desired level of standing firm and, similarly, any addition to these from one’s own side ruins one’s chances of standing firm by his indulgence in self-innovated ways in established religion. Unfortunately, such a person honestly thinks that he is pleasing Allah while, in fact, it is precisely the very cause of His displeasure. Therefore, the Holy Prophet (صلى الله عليه وآله وسلم) has very emphatically prohibited his community from indulging in self-innovated ways in established religion (bid’at and muhdathat) and has declared that to be acute error and straying. Therefore, before one does something as an act of worship (` ibadah) for the pleasure of Allah and His Rasul (صلى الله عليه وآله وسلم) he must first investigate and ensure fully as to the nature of his action. He must find out whether or not what he is going to do stands proved from the Holy Prophet (صلى الله عليه وآله وسلم) and his noble Sahabah in the same state and form. If it does not, let him not waste his good time and energy in this pursuit.

Similarly, there are matters relating to transactions, morals and social dealings. The Holy Prophet (صلى الله عليه وآله وسلم) has followed the princi¬ples given by the Qur’an in his practical teachings through which he has marked out a moderate and sound way of conducting ourselves in our lives. It has provided the Muslims with a moderate and straight course of action in the matters of friendship, enmity, softness and strictness, anger and forbearance, miserliness and generosity, econom¬ic activity and monasticism, trust in Allah and use of possible material means, finding what is necessary and relying on the Prime Mover of all causes. These are different things, yet they have been fused into one, a straight path of moderation, and a virtual gift to Muslims not to be found elsewhere in the whole world. So, the key is to act in accor¬dance with these teachings and become perfect human beings. When people do not stand firm and tilt one way or the other, the society goes bad inevitably.

In short, the concept of standing firm is comprehensive. It covers all parts and pillars of religion. When acted upon correctly, it becomes its eloquent demonstration.

Sufyan ibn ` Abdullah Thaqafi asked the Holy Prophet (صلى الله عليه وآله وسلم) ` please tell me something so comprehensive about Islam that I need not ask anyone anything after you.’ He said, قُل اٰمَنتُ بِاللہِ ثُمَّ استقِم : Say: I believe in Allah. Then, stand firm on it.’ (Reported by Muslim, as quoted by al Qurtubi)

` Uthman ibn ` Abdullah al-Azdi said that once he went to the famous Sahabi and the commentator, Sayyidna ` Abdullah ibn ` Abbas (رض) and requested him for some words of advice. He said, علیکَ بِتَقوٰی اللہِ وَ الاِستِقَامَۃِ اِتَّبِع والا تبتَدِع ‘ (Reported by a1-Darimi in his Musnad, as quoted by al-Qurtubi). It means that he should make the fear of Allah essential for him, and also that he should stand firm in his faith. The method of doing so was to follow the percepts of the Shari` ah in all religious matters and not to invent and introduce any bid’ah in it from his own side.

Out of the many tough jobs handled in this world, the toughest is nothing but to stand firm. Therefore, Sufi authorities have said that standing firm is a station much superior to the working of miracles (karamah). It means that a person who is holding on firmly to the as¬signments of his religion is a saint in his own right – even though, no miracle has issued forth from him throughout his life.

Sayyidna ` Abdullah ibn ` Abbas (رض) ، said that no verse revealed to the Holy Prophet (صلى الله عليه وآله وسلم) in the entire Qur’an was harder and more trying than this (112). And he said that once the Companions no¬ticing some gray strands of hair in his blessed beard sorrowfully re-marked, ` old age is approaching you much earlier.’ Thereupon, he said, ` Surah Hud has made me old.’ The events of severe punishments that came upon past communities as described in Surah Hud could also be the reason for it, but Sayyidna Ibn ` Abbas (رض) said that this verse alone is its reason.

Tafsir al-Qurtubi reports from Abu ` Ali Sirriy that he, on seeing the Holy Prophet (صلى الله عليه وآله وسلم) in a dream asked him, ` have you said some-thing like “Surah Hud has made me old”?’ He said, ` yes.’ Abu ` Ali asked again, ` had the subject of punishments that came upon the peoples of the past prophets made you old?’ He said, ` no, in fact, this saying of Allah Ta` ala did: فَاسْتَقِمْ كَمَا أُمِرْ‌تَ (So, stand firm – as you have been commanded – 112) ‘.

As for the Holy Prophet (صلى الله عليه وآله وسلم) it is obvious that he had graced this world as the blessed substantiation of the perfect universal man. Standing firm was his natural habit. But then, why was it that he felt its weight to be so conspicuous and telling upon him? Perhaps, it was because the verse did not ask him to stand firm in an absolute sense, instead, asked him that this act of standing firm should be as commanded by Allah. How overwhelming is the fear and awe prophets have of their creator and master is well recognized. It must have been the effect of this fear and awe that, despite having his perfect stance of firmness, he was still concerned whether or not he had been able to come up with the kind of firmness and rectitude expected by his mas¬ter, the most exalted Allah.

And it is also possible that he was not that concerned about his personal stance of firmness, because he, by the grace of Allah, had it in him. But, there was something else to it. In this verse, the command given to him was also given to the entire Muslim Ummah. So, it was his realization that his Ummah may find it difficult to stand firm as commanded that made him sad.

After the command to stand firm, it was said: وَلَا تَطْغَوْا is (and do not cross the limits). This word is a derivation from the verbal noun: طغیان (tughy an) which means to cross limits, and which is the opposite of standing firm. It will be noticed that the positive statement to stand firm in the verse has not been considered sufficient, rather, its nega¬tive aspect, that of its prohibition, was clarified expressly. This estab¬lishes the sense of the verse: ` do not cross the limits set by Allah and His Rasul – in beliefs, acts of worship, transactions, morals etc. – for it was the outlet of all disorder and corruption in material and religious life.

To keep human beings protected from this disorder and corruption, another guideline has been provided in the second verse (113): وَلَا تَرْ‌كَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ‌ (And do not incline towards the wrongdoers, lest the Fire should catch you). The word: لَا تَرْ‌كَنُوا (la tarkan u) comes from the ver¬bal noun رکون : Rukun which means a slight tilt towards one side having confidence in and approval of it. Therefore, the sense of the verse is: ` Whoever indulges in injustice and oppression ruins his or her life, worldly and spiritual both – this is a fact everyone knows. But, the slightest of tilt or inclination towards the unjust, placing confidence in them, being pleased with them, could also push man to the edges of the same abyss.’

What is the meaning of this ` tilt’ and ` inclination’? There are some statements of Sahabah (Companions) and Tabi` in (Successors) about it in which there is no contradiction or difference. They are all correct in their respective places.

Sayyidna Qatadah (رح) said, it means, ` do not have friendship with the unjust and do not follow what they say.’ Ibn Jurayj said, ` do not nurse a leaning of any kind towards the unjust.’ Abu al-‘Aliyah said, ` do not like everything they do.’ (Qurtubi) Al-Suddiyy said, ` do not court the fa¬vor of the unjust through servile flattery (mudahanah), that is, do not observe silence or show your approval at their evil deeds.’ ` Ikrimah said, ` do not sit in the company of the unjust.’ Qadi al-Baidawi said, ` following them in personal looks, fashion, and ways of living are all in¬cluded under this very prohibition.’

Qadi al-Baidawi also said that this verse exudes the highest imag¬inable degree of severity in the matter of prohibition and unlawfulness of injustice and oppression. The reason is that it not only prohibits friendship, and all other cordial relationships, with the unjust but, go¬ing farther ahead, it also prohibits the least possible inclination to-wards them, or even sitting with them.

Imam ` Abdur-Rahman ibn ` Amr Al-Awza` i said, ` with Allah Ta` ala no one is as detested as the ` Alim (religious scholar) who, for the sake of his worldly interest, goes to meet someone unjust. (Mazhari)

According to Tafsir al-Qurtubi, this verse tells us that it is obligato¬ry (wajib) to abstain from the company of those who disbelieve (kafirs), those who disobey (sinners) and those who innovate in the established religion (practitioners of bid’ah) – unless they have to be met under some compulsion. The truth of the matter is that company and social setting play a major role in one’s betterment or corruption. Therefore, the famous Hasan al-Basri said about the two words of these two vers¬es that Allah Ta` ala has compressed the entire religion within the two letters: لَا (la: do not). The first one appears in the first verse: لَا تَطغَوا (la tatghaw: do not cross the limits – 112) and the second one appears in the second verse: لَا تَرکَنُوا (la tarkanu: And do not incline towards the wrongdoers – 113). The first ` la’ or ` do not’ prohibits the crossing of the limits set by the Shari’ ah of Islam while the other prohibits the compa¬ny of wrongdoing people – and this is the essence of the whole religion.

The diction of the Qur’an points out to the great station the Holy Prophet (صلى الله عليه وآله وسلم) occupies

It would be recalled that following the description of awe-inspiring events relating to past prophets and their peoples in Surah Hud, some instructions have been given to the Holy Prophet (صلى الله عليه وآله وسلم) and his community that begin from the previous verse (112): فَاسْتَقِمْ كَمَا أُمِرْ‌تَ (So, stand firm – as you have been commanded). In these instructions, the beauty and eloquence of the Holy Qur’an stands out as highly educa¬tive. It will be noticed that a positive command to do something has been addressed to the Holy Prophet (صلى الله عليه وآله وسلم) with his community included therein as a corollary. Examples are as follows: فَاسْتَقِمْ كَمَا أُمِرْ‌تَ وَمَن تَابَ مَعَكَ (So, stand firm – as you have been commanded – you and those who have repented with you – 112) and وَأَقِمِ الصَّلَاةَ (And establish salah – 114) and then: وَاصْبِرْ‌(And be patient – 115). But, when something was prohibited and instruction was given to abstain from it, the address was beamed at the Muslim community directly, for instance: وَلَا تَطْغَوْا (and do not cross the limits – 112) and: وَلَا تَرْ‌كَنُوا إِلَى الَّذِينَ ظَلَمُوا (And do not incline towards the wrongdoers – 113).

If we were to look at this in depth, it will be realized that it hap-pens to be the general form used throughout the Qur’an whereby a positive imperative has been addressed to the Holy Prophet (صلى الله عليه وآله وسلم) while the negative imperative of prohibition to the Muslim commu¬nity. This is an indication towards his high station. It tells us that things worth leaving off are things the Holy Prophet (صلى الله عليه وآله وسلم) himself abstained from. Allah Ta’ala had made his elemental nature tuned so right that he would simply not incline towards any desire or thing that was evil. The limit was that things that were permissible and halal (lawful) during the early period of Islam – but, their becoming har¬am (unlawful) later was already settled in the ultimate knowledge of Allah Ta‘ala – were things he never went near, even when they were halal, such as, liquor, interest, gambling etc.

In this verse (114), addressing the Holy Prophet (صلى الله عليه وآله وسلم) and his entire Ummah has been commanded to establish salah. Scholars of Tafsir among the Sahabah and Tabi` in concur that صلَوۃ salah’ at this place means obligatory prayers (al-Bahr al-Muhit, al-Qurtubi) and the ` iqamah of salah’ means establishing and implementing it fully and faithfully and being constantly regular with it. Some have said that it means performing Salah with due consideration of all its inherent rules of etiquette. Some others have said that it means performing Sa¬lah at its most preferred time. These reflect the three positions taken in the Tafsir of the verse: أَقِمِ الصَّلَاةَ (aqimi’s-salah: establish the prayer). The truth of the matter is that there is not much of a difference in there. Everything said here is included in the sense of ` establishing the prayer’.

Following the command to establish Salah, the statement about its timings appears briefly as: ` and establish Salah at both ends of the day [ at the beginning and at the end ], and in the early hours [ parts ] of the night.’ Here, ” زُلفا ” (zulafan) is the plural of زُلفَۃ (zulfah) which means a part or unit. As for the prayer ` at both ends of the day,’ there is a con¬sensus of revered early commentators that the prayer at the first end is the Salah of Fajr. However, the prayer at the last end has been tak¬en by some of them as the Salah of Maghrib for it is almost at the end of the day. But, some others have taken the Salah of ` Asr as the prayer at the last end because that is the last prayer of the day. The time of Maghrib is not a part of the day, rather, comes after the passage of the day. Then, the text’s: زُلَفًا مِّنَ اللَّيْلِ that is, ‘prayers during parts of the night,’ have been declared as referring to the Salah of Maghrib and ` Isha’ by the majority of early commentators Hasan al-Basri, Mujahid, Muhammad ibn Ka’b, Qatadah, Dahhak and others. And a Hadith which says that زُلَفًا مِّنَ اللَّيْلِ ; (prayers during parts of the night) are Maghrib and ` Isha’ confirms it. (Tafsir Ibn Kathir)

When the text’s: طَرَ‌فَيِ النَّهَارِ‌ (at both ends of the day) means the Salah of Fajr and ` Asr, and زُلَفًا مِّنَ اللَّيْلِ (in the early hours or parts of the night) the Salah of Maghrib and ` Isha,’ the timings of four prayers find men¬tion in the verse. What remains to be mentioned is the Salah of Zuhr which appears in another verse: أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ (Establish salah at the decline of the sun – 17:78).

After the command to establish Salah points out to the great good these bring. It was said:إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ (Surely, good deeds erase bad deeds). Early commentators have said that ` al-hasanat’ means all good deeds. These include Salah, Sawm, Za¬kah, Sadaqat, good morals, good dealings etc., but Salah takes prece¬dence over all of them. Similarly, ` as-saiyyi’at’ covers all bad deeds, ka¬birah (major sins) or saghirah (minor sins). But, there is another verse of the Qur’an, as well as, several sayings of the Holy Prophet (صلى الله عليه وآله وسلم) where it has been particularized with saghirah sins, according to which, it would mean that good deeds – Salah being the superior most – become the kaffarah (expiation) of saghirah sins which stand erased. This verse of the Qur’an says: إِن تَجْتَنِبُوا كَبَائِرَ‌ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ‌ عَنكُمْ سَيِّئَاتِكُمْ (If    abstain from the major [ sins ] out of what you have been forbidden from, We shall write off your minor sins – Al-Nisa’ 4:31) (See Ma` ariful-Qur’an, Volume II, pages 405-410 under 4:31 for a detailed discussion of the nature of kabirah and saghirah)

It appears in a Hadith of Sahih Muslim that the Holy Prophet (صلى الله عليه وآله وسلم) said that five prayers and a Jumu’ah until the next Jumu’ah, and a Ramadan until the next Ramadan, become the kaffarah (expiation) of all sins committed in between them. This is subject to the condition that the person concerned has remained safe from major sins (kaba’ir). It means that major sins are such that they are not for-given without Taubah (repentance). But, minor sins do get to be forgiven automatically when one keeps doing other good deeds such as Salah, Sawm, Sadaqah etc. However, Tafsir al-Bahr al-Muhit has reported the saying of authentic scholars of the Principles of the Shari` ah of Islam that even minor sins are forgiven by doing good deeds only when one feels ashamed of having done these and makes a solemn re-solve of not doing these in the future. It is important that one does not insist on them. There are many events mentioned in Hadith reports to the effects that sins were so erased. They too state clearly that this happens on condition that the sinner is ashamed of his doing, repents and resolves not to do it in future. It was on this basis that the Holy Prophet صلى الله عليه وآله وسلم has given the good news of forgiveness of a sin to

a sinner. Allah knows best.

The following have been declared as kaba’ir or major sins in well known Hadith reports:

(1) Ascribing anyone as partner or equal in the Being or Attributes of Allah Ta’ala.

(2)        Intentionally skipping an obligatory (fard) Salah.

(3)        Killing someone unjustly.

(4)        Committing fornication or adultery.

(5)        Stealing.

(6)        Drinking.

(7)        Disobedience to parents.

(8)        Taking false oaths.

(9)        Giving false witness.

(10)      Practicing magic.

(11)      Transacting interest.

(12)      Usurping the property of the orphan by unfair means.

(13)      Deserting the battlefield in Jihad.

(14)      Accusing chaste women falsely.

(15)      The taking of someone’s property or wealth by unfair means.

(16)      Breaking a pledge.

(17)      Committing a breach of trust.

(18)      Using foul language against anyone.

(19)      Accusing someone as a criminal unjustly, etc.

Details about major and minor sins appear in standard books written by Muslim scholars. It can also be seen in ` Sin sans Taste’ (Gunah¬i-bay-Ladhdhat) a treatise written by this humble writer.

In short, this verse proves that sins are also forgiven by doing good deeds. Therefore, the Holy Prophet (صلى الله عليه وآله وسلم) said, ` after a bad deed gets to be committed by you, do a good one and it will erase its evil;’ and he said, ` deal with people pleasantly.’ (Ibn Kathir with reference to the Musnad of Ahmad)

Sayyidna Abu Dharr al-Ghifari said, ` I requested the Holy Prophet (صلى الله عليه وآله وسلم) to order me to do something. He said, ` if you fall into some sin, do some good deed after that, so that it erases the sin.’

In fact, these Ahadith tell us about the preferred method of repenting from a sin. This is as it has been reported in the Musnad of Ahmad from Sayyidna Abu Bakr (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) said, ` if a Muslim unfortunately falls into some sin, he should make wudu and offer two raka` at of nafl prayer – that sin will be forgiven. (All riwayat have been taken from Ibn Kathir) This prayer is known by the very name of Salatut-Taubah (the prayer of repentance).

In the last sentence of the verse (114): ذَٰلِكَ ذِكْرَ‌ىٰ لِلذَّاكِرِ‌ينَ (That is a remin¬der for the mindful), the word: ذَٰلِكَ (dhalik) could be referring to the Holy Qur’an, and to the do’s and don’ts both, which have been mentioned earlier. The sense is that this Qur’an, or its injunctions referred to above, are guidance and good counsel for those who listen to and are used to obeying it. The hint embedded here is that a person, who is so compulsively obstinate that he would just not think about anything reasonable, remains deprived of every guidance.

In verse 115, it was said: وَاصْبِرْ‌ فَإِنَّ اللَّـهَ لَا يُضِيعُ أَجْرَ‌ الْمُحْسِنِينَ   (And be patient, for Allah lets not the reward of the good-doers be lost).

Literally, صَبر (sabr) means to tie. Therefore, in usage, Sabr is also used to carry the sense of keeping one’s naughty self in control. Also included within its sense is the effort made to keep one’s self firm and unflinching when it comes to doing what is good and right, as well as the effort to check and hold it back from getting involved with bad deeds. At this place, asking the Holy Prophet (صلى الله عليه وآله وسلم) to be pa¬tient could also mean that the injunctions given to him in the cited verses – for example, ` stand firm,”establish salah,’ etc. – are things he should hold fast to. And it is also possible that the purpose may be to exhort him to be patient in the face of the hostility of enemies and the pains caused by them. As for what was said after that – ` Allah lets not the reward of the good-doers be lost’ – it obviously suggests that ‘al¬muhsinin’ (good-doers) are people who faithfully observe the injunc¬tions of do’s and don’ts as given in the cited verses. In other words, they are firm in their religion, adhere to the limits set by the Shari’ah, maintain no friendly relations with the unjust unnecessarily, are punctual with their Salah, offering it as its etiquette demands, at the most preferred timings, and that they stand firm on all religious injunctions.

The essence of what has been said above is what the Holy Prophet (صلى الله عليه وآله وسلم) has himself said while defining ` Ihsan’ – “obey and worship Allah Ta` ala as if you are seeing Him or, at the least, that Allah Ta` ala is seeing yowl When one achieves this station of the certitude of the Being and Attributes of Allah Ta` ala, all words and deeds that is-sue forth from him become automatically correct. Worth remembering are the three truisms that were so popularly recognized among the re¬vered scholars of the early centuries of Islam (as-salaf). These they used to exchange in writing to each other (as if they were souvenirs worth saving). They said:

(1)        Anyone who gets busy working for the ‘Akhirah (life-to-come), Allah Ta` ala takes it upon Himself to put his worldly chores in order and sees to it that they come out right for him.

(2)        Anyone who corrects his inward state of being, (so much so that he moves the orientation of his heart away from everything and turns it towards Allah Ta` ala) He sees to it that his outward state of being stands corrected all by itself.

(3)        Anyone who puts his matter with Allah Ta` ala sound and cor¬rect, Allah Ta` ala Himself corrects all matters pertaining to him and to those he relates with. The original wording of these three truisms is being given below:

Difference: Blameworthy and Praiseworthy

When it was said in the fifth verse (118) – ` had your Lord willed, He would have made all the people a single community’ – the sense is that had it been the will of Allah, He would have made all human beings accept Islam by force. All of them would have then become nothing but Muslims without any difference remaining between them. But, such are the dictates of His wisdom that, in this world, Allah Ta` ala does not compel anyone to do something. Instead, He has entrusted man with a kind of choice under which he could do whatever good or bad he wishes to do. Then, human temperaments differ, ways differ and deeds differ. The outcome is that there always will be some people who would keep at loggerheads against the true faith – of course, with the exception of those whom Allah Ta` ala has blessed with His mercy, that is, those who have been following the noble prophets.

This tells us that ` difference’ at this place means hostility and op-position to the true faith and the teachings of prophets. The difference based on Ijtihad, which is inevitable among religious authorities and jurists of Islam, an ongoing process since the period of the Sahabah, is not included under this purview, nor is it contrary to Divine mercy. In fact, it is the very dictate of Allah’s wisdom and mercy. Those who have declared the differences among Mujtahid Imams to be counter to Mercy in terms of this verse, have done something which is itself coun¬ter to the context of this verse as well as counter to the consistent practice of the Sahabah and Tabi` in.

And Allah is Pure and High and He knows everything best.

[From Ma’ariful Quran English by Mufti Taqi Uthmani]