Translation of the Meanings of the Noble Qur'an - English Translation - Dr. Waleed Bleyhesh Omary * - Translations’ Index
Hūd
الٓرۚ كِتَٰبٌ أُحۡكِمَتۡ ءَايَٰتُهُۥ ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ
(1) Alif, Lām, Rā’[2476]; ˹this truly is˺ a Book whose Signs are perfected[2477] and then they were spelled out; ˹it comes˺ from ˹One Who is˺ Most Wise, All-Knowledgeable.
[2476] The sura opens up with these three disjointed letters that highlight the Qur’an’s inimitable nature and that are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the truthfulness of the Message (c.f. 2: 1); a purpose particularly served in this instance (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
This opening passage precisely captures the essence of the Message which the Qur’an encapsulates, citing in particular the persistent contradictions between the Believing and the Denying camps.
[2477] That is the ayas of the Qur’an were made to perfection with neither deficiencies nor contradictions. They were then detailed and explained with truthful news and just rulings (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “He is the One Who sent down the Book to you ˹Muhammad˺; among its Signs are those which are impregnable – these are the foundation of the Book” (3: 7); “Like so We spell out the Signs so that the path of the criminals becomes plain ˹to sight˺” (6: 55); “Indeed We have employed every kind of parable for mankind in this Qur’an; but humankind is the most argumentative of all beings” (18: 54).
This opening passage precisely captures the essence of the Message which the Qur’an encapsulates, citing in particular the persistent contradictions between the Believing and the Denying camps.
[2477] That is the ayas of the Qur’an were made to perfection with neither deficiencies nor contradictions. They were then detailed and explained with truthful news and just rulings (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “He is the One Who sent down the Book to you ˹Muhammad˺; among its Signs are those which are impregnable – these are the foundation of the Book” (3: 7); “Like so We spell out the Signs so that the path of the criminals becomes plain ˹to sight˺” (6: 55); “Indeed We have employed every kind of parable for mankind in this Qur’an; but humankind is the most argumentative of all beings” (18: 54).
Arabic explanations of the Qur’an:
أَلَّا تَعۡبُدُوٓاْ إِلَّا ٱللَّهَۚ إِنَّنِي لَكُم مِّنۡهُ نَذِيرٞ وَبَشِيرٞ
(2) ˹Clearly stating˺[2478] That: “You ˹people˺ should worship none but Allah – I am ˹Muhammad˺ being to you a warner and a harbinger of good news[2479] –
[2478] Essentially, this passage succinctly captures the general purport of the Message: people should worship God Almighty alone and none besides Him (cf. Riḍā): “We sent no Messenger before you ˹Muhammad˺, save that We revealed to him ˹to say to people˺: “Verily, there is no god but I ˹Allah˺: so worship Me!” (21: 25).
It is significant to note that certain utterances/lexical items are strategically deployed and repeated throughout this sura thereby establishing connectivity and relevance. Through these the Prophet Muhammad (ﷺ) is given strong relation to his ‘brothers’, the earlier Noble Messengers of God. This relationship is especially important as it gives the Messenger (ﷺ) a point of reference, a precedence in which he can find an example and it ‘braces’ his heart (cf. Aya 120 below) in the face of the circumstances he was enduring at the time of this sura’s revelation. Among these utterances, we find in this passage: “You should worship none but Allah”, “Seek your Lord’s forgiveness and thereafter repent to Him”, “I fear for you the Punishment of a great Day” and variants of: “To Allah you shall all return—surely He is Able over everything”. The general tenor of the Message is the same throughout all ages.
[2479] “We sent you ˹Muhammad˺ not, save as a harbinger of good news and a warner to mankind entirely; but most of mankind know not!” (34: 28).
It is significant to note that certain utterances/lexical items are strategically deployed and repeated throughout this sura thereby establishing connectivity and relevance. Through these the Prophet Muhammad (ﷺ) is given strong relation to his ‘brothers’, the earlier Noble Messengers of God. This relationship is especially important as it gives the Messenger (ﷺ) a point of reference, a precedence in which he can find an example and it ‘braces’ his heart (cf. Aya 120 below) in the face of the circumstances he was enduring at the time of this sura’s revelation. Among these utterances, we find in this passage: “You should worship none but Allah”, “Seek your Lord’s forgiveness and thereafter repent to Him”, “I fear for you the Punishment of a great Day” and variants of: “To Allah you shall all return—surely He is Able over everything”. The general tenor of the Message is the same throughout all ages.
[2479] “We sent you ˹Muhammad˺ not, save as a harbinger of good news and a warner to mankind entirely; but most of mankind know not!” (34: 28).
Arabic explanations of the Qur’an:
وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٖ مُّسَمّٗى وَيُؤۡتِ كُلَّ ذِي فَضۡلٖ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡاْ فَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ كَبِيرٍ
(3) [2480]and that you should seek your Lord’s forgiveness and thereafter[2481] repent to Him; ˹may˺ He make you enjoy pleasurably until a stated term and grant every good doer ˹the reward of ˺ his good doing”[2482].[2483] But if you turn away, then ˹say Muhammad˺: “I fear for you the Punishment of a great Day.
[2480] This further expounds and explains the Message. Seeking forgiveness and repenting all the time is a concrete manifestation of being mindfully sincere in worshipping none but God Almighty (سبحانه وتعالى) (cf. Ibn ʿĀshūr). al-Agharr al-Muzanī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “O people, repent to Allah for indeed I repent a hundred times every day” (Muslim: 2702). Shaddād Ibn Aws (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “The master of invocations for seeking forgiveness is to say: “O Allah! You are my Lord! There is no god but You. You have created me and I am your servant, and I am sincere to my pledge and my promise ˹to You˺ as much as I can. I seek refuge in You from all that is evil of what I have done. I acknowledge before You all the blessings You have bestowed on me, and I confess to You all my sins. So I entreat you to forgive me, for no one forgives sins except for You. Whoever says it with conviction in the morning and dies that day before the sun sets then he is one of the people of Paradise. Whoever says it with conviction at night and dies before the sun rises then he is one of the people of Paradise”” (al-Bukhārī: 6306).
[2481] The Arabic particle implying succession at an interval of time, thumma (lit. then later), which indicates the elapsing of a somewhat longish period between two actions could have been employed here to show that actions (i.e. repentance) usually take place after utterances (i.e. seeking forgiveness); the latter being the tougher part of change (cf. Riḍā, Ibn ʿĀdil).
[2482] This is God’s promise to those who are Mindful of Him, it is the good news that the harbinger Messenger (ﷺ) brings to people: “I ˹Noah˺ said: “Ask forgiveness of your Lord: He is Ever-Forgiving. *He will send down abundant rain from the sky for you; *and He will support you with wealth and children, and make for you gardens and rivers” (71: 10-12); “Whoever does a righteous deed, whether male or female, while being a Believer; We will give him a good life, and We shall pay them ˹such people˺ their reward according to the best of what they used to do” (16: 97); “Would there be one who loans Allah a comely loan, so that Allah would multiply it for him manifold—Allah tightens and loosens, and unto Him you shall return” (2: 245).
It is important to note that worldly pleasures never last; they are both temporal and timed (cf. al-Rāzī). It is also equally important to note that not all people are equal in their good deeds; thus, they are requited in equal measure to those deeds (cf. al-Ghaznawī, Bāhir al-Ḥaqq).
[2483] This is what the Messenger (ﷺ) warns against; painful Divine Punishment.
[2481] The Arabic particle implying succession at an interval of time, thumma (lit. then later), which indicates the elapsing of a somewhat longish period between two actions could have been employed here to show that actions (i.e. repentance) usually take place after utterances (i.e. seeking forgiveness); the latter being the tougher part of change (cf. Riḍā, Ibn ʿĀdil).
[2482] This is God’s promise to those who are Mindful of Him, it is the good news that the harbinger Messenger (ﷺ) brings to people: “I ˹Noah˺ said: “Ask forgiveness of your Lord: He is Ever-Forgiving. *He will send down abundant rain from the sky for you; *and He will support you with wealth and children, and make for you gardens and rivers” (71: 10-12); “Whoever does a righteous deed, whether male or female, while being a Believer; We will give him a good life, and We shall pay them ˹such people˺ their reward according to the best of what they used to do” (16: 97); “Would there be one who loans Allah a comely loan, so that Allah would multiply it for him manifold—Allah tightens and loosens, and unto Him you shall return” (2: 245).
It is important to note that worldly pleasures never last; they are both temporal and timed (cf. al-Rāzī). It is also equally important to note that not all people are equal in their good deeds; thus, they are requited in equal measure to those deeds (cf. al-Ghaznawī, Bāhir al-Ḥaqq).
[2483] This is what the Messenger (ﷺ) warns against; painful Divine Punishment.
Arabic explanations of the Qur’an:
إِلَى ٱللَّهِ مَرۡجِعُكُمۡۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
[2484] “You who Believe, guard your own selves; those who lose the path will not harm you if you find the way. To Allah you shall all return and then He will tell you ˹the Truth˺ of what you used to do” (5: 105).
Arabic explanations of the Qur’an:
أَلَآ إِنَّهُمۡ يَثۡنُونَ صُدُورَهُمۡ لِيَسۡتَخۡفُواْ مِنۡهُۚ أَلَا حِينَ يَسۡتَغۡشُونَ ثِيَابَهُمۡ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ
(5) [2485]Nay, but they bend their chests to hide from it. Nay, but when they cloak themselves in their garments, He Knows what they conceal and what they reveal—He is Knowledgeable of what the chests hide.
[2485] This simple Message only elicits a dogged a response from those whose hearts are tarnished. They are so bent on not heeding it that they literally cocoon both their hearts and themselves from it lest it so perpetrates. Little do they know that God sees what their chests hold as also their innermost thoughts.
Arabic explanations of the Qur’an:
۞ وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَاۚ كُلّٞ فِي كِتَٰبٖ مُّبِينٖ
(6) [2486]There is not a single moving creature on Earth except its provision being from Allah[2487] and He knows its place of stay and place of storage[2488]; all ˹the details˺ are in a clarifying Book[2489].
[2486] The following passage further gives evidence of God’s Powers citing some indications of the absolute Omnipotence and Omniscience of the One and true Master of the universe, of Whom they are so irreverent (cf. Rāzī, al-Biqāʿī, Naẓm al-Durar).
[2487] “How many a moving creature which carries not its provision but Allah provides for it as well as you—He is the All-Hearing, All-Knowing!” (29: 60).
[2488] Mustaqarr and mustawdaʿ are ambiguous. However, notably both al-Ṭabarī and al-Qurṭubī, among other exegetes, hold that they respectively mean: the place a creature resorts to at night and the place it is consigned to when it dies.
[2489] “He ˹Allah˺ has the keys of the Unseen, only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth, not a thing moist nor dry except ˹it˺ being in a clarifying book” (6: 59). The ‘clarifying book’ being The Preserved Tablet (al-Lawḥ al-Maḥfūẓ) in which everything is clearly written ever since God first created the universe (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[2487] “How many a moving creature which carries not its provision but Allah provides for it as well as you—He is the All-Hearing, All-Knowing!” (29: 60).
[2488] Mustaqarr and mustawdaʿ are ambiguous. However, notably both al-Ṭabarī and al-Qurṭubī, among other exegetes, hold that they respectively mean: the place a creature resorts to at night and the place it is consigned to when it dies.
[2489] “He ˹Allah˺ has the keys of the Unseen, only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth, not a thing moist nor dry except ˹it˺ being in a clarifying book” (6: 59). The ‘clarifying book’ being The Preserved Tablet (al-Lawḥ al-Maḥfūẓ) in which everything is clearly written ever since God first created the universe (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ وَكَانَ عَرۡشُهُۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۗ وَلَئِن قُلۡتَ إِنَّكُم مَّبۡعُوثُونَ مِنۢ بَعۡدِ ٱلۡمَوۡتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
(7) He is the One Who created the Heavens and Earth in six days[2490] – while His Throne had been over Water[2491] – to test you, whom of you does better[2492]. Certainly should you ˹Muhammad˺ say: “You shall be resurrected after death”, those who Denied shall say: “This is nothing but evident sorcery!”[2493]
[2490] Would the One Who created these infinitely huge creatures be unable to return such a minutely small creature as a human being to Himself after death? (Cf. al-Ṭabarī)
[2491] Mastery of the Great Throne, God Almighty’s Sovereignty and magnetic Kingship are timeless and span across eternity. Such is the God they are called to worship.
That such an enormous creation as the Majestic Throne (cf. al-Albānī, Sharḥ al-Ṭaḥāwiyyah, p. 279) is placed over such fluid a matter as water is food for thought for those with inquisitive minds (cf. al-Wāḥidī, al-Basīṭ); only a God of unbounded Powers could bring such a thing into reality. This Majestic feat was there even before the creation of the Heavens and Earth!
[2492] Creation and life are a test from God: “Indeed We have made all that is over Earth an adornment for it so that We may test them, who would do better among you!” (18: 7); “˹The One˺ Who created death and life to test you who of you does better!” (67: 2).
[2493] Their erratic reply gives an example of what their hearts are bent on; sheer, heedless Denial in the face of God’s impregnable and beautifully detailed Signs.
[2491] Mastery of the Great Throne, God Almighty’s Sovereignty and magnetic Kingship are timeless and span across eternity. Such is the God they are called to worship.
That such an enormous creation as the Majestic Throne (cf. al-Albānī, Sharḥ al-Ṭaḥāwiyyah, p. 279) is placed over such fluid a matter as water is food for thought for those with inquisitive minds (cf. al-Wāḥidī, al-Basīṭ); only a God of unbounded Powers could bring such a thing into reality. This Majestic feat was there even before the creation of the Heavens and Earth!
[2492] Creation and life are a test from God: “Indeed We have made all that is over Earth an adornment for it so that We may test them, who would do better among you!” (18: 7); “˹The One˺ Who created death and life to test you who of you does better!” (67: 2).
[2493] Their erratic reply gives an example of what their hearts are bent on; sheer, heedless Denial in the face of God’s impregnable and beautifully detailed Signs.
Arabic explanations of the Qur’an:
وَلَئِنۡ أَخَّرۡنَا عَنۡهُمُ ٱلۡعَذَابَ إِلَىٰٓ أُمَّةٖ مَّعۡدُودَةٖ لَّيَقُولُنَّ مَا يَحۡبِسُهُۥٓۗ أَلَا يَوۡمَ يَأۡتِيهِمۡ لَيۡسَ مَصۡرُوفًا عَنۡهُمۡ وَحَاقَ بِهِم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
(8) [2494]But should We delay the Punishment from them for a given duration, they shall say: “What holds it back!” Nay, but on the day when it comes upon them, it shall not be warded off from them; they got hit by what they used to ridicule.
[2494] This further shows how far they took their principled rejection of the Message to heart: so much so that they asked for Punishment to come upon them sooner rather than later (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَلَئِنۡ أَذَقۡنَا ٱلۡإِنسَٰنَ مِنَّا رَحۡمَةٗ ثُمَّ نَزَعۡنَٰهَا مِنۡهُ إِنَّهُۥ لَيَـُٔوسٞ كَفُورٞ
(9) [2495]Certainly shall We make a human taste mercy from Us and then wrench[2496] it away from him; certainly he is despondently despairing, habitually Denying[2497].
[2495] In this reflective passage, we are given a privileged look at human nature and how people would normally fare in the face of Divine trial (as in Aya 7 above) (cf. Riḍā). It is comforting to the caller to the Truth to realize this home truth and to know that to do otherwise is uncharacteristic and requires extra effort; literally, a testing of patience coupled with wholehearted submission to the Will of God. Yet felicity and bountiful reward are due only to these select few.
[2496] This image, evoked by the verb ‘nazaʿa’, is that of forcefully tearing away something precious from the tight grip of someone holding on to it dearly. It is a very fitting image of how people are attached to their privileges and never succumb to forsaking them.
[2497] It is human nature, particularly among the well provided for who are bereft of the sweetness of Faith, to bask in the many Godly graces they are given forgetting that life is ever turbulent: in this way, they fail to seek everlasting pleasure in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Man wearies not of supplicating for good, and if evil befalls him, he is despondent, despairing. * And if We make him taste ˹some˺ mercy from Us after hardship has befallen him, surely he will say: “This is mine; I think not that the Hour will come. If I am returned to my Lord, surely with Him shall I have that which is most beautiful”. So We shall certainly inform those who had Denied of that which they had done, and We shall certainly cause them to taste of an awful Punishment* And when We bless man, he turns away ˹from Us˺ and withdraws ˹haughtily˺. Yet when evil touches him, he is full of prolonged supplication” (41: 49-51).
[2496] This image, evoked by the verb ‘nazaʿa’, is that of forcefully tearing away something precious from the tight grip of someone holding on to it dearly. It is a very fitting image of how people are attached to their privileges and never succumb to forsaking them.
[2497] It is human nature, particularly among the well provided for who are bereft of the sweetness of Faith, to bask in the many Godly graces they are given forgetting that life is ever turbulent: in this way, they fail to seek everlasting pleasure in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Man wearies not of supplicating for good, and if evil befalls him, he is despondent, despairing. * And if We make him taste ˹some˺ mercy from Us after hardship has befallen him, surely he will say: “This is mine; I think not that the Hour will come. If I am returned to my Lord, surely with Him shall I have that which is most beautiful”. So We shall certainly inform those who had Denied of that which they had done, and We shall certainly cause them to taste of an awful Punishment* And when We bless man, he turns away ˹from Us˺ and withdraws ˹haughtily˺. Yet when evil touches him, he is full of prolonged supplication” (41: 49-51).
Arabic explanations of the Qur’an:
وَلَئِنۡ أَذَقۡنَٰهُ نَعۡمَآءَ بَعۡدَ ضَرَّآءَ مَسَّتۡهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّيٓۚ إِنَّهُۥ لَفَرِحٞ فَخُورٌ
(10) But should We make him taste good fortune after an adversity that touched him, he shall say surely: “Away are the worst ones from me!”[2498] Verily he is ever exultant, ever boastful!
[2498] Utter ingratitude is embodied in this statement. No sooner than his troubles are over, a human turns to a new chapter in his life and sets his sights on what is next; forgetting all about Who was behind this fortunate turn of events and ascribing it to none (cf. Ibn ʿĀshūr): “But if they turn away, We have not sent you ˹Muhammad˺ as a keeper over them. Your duty is only to deliver ˹the Message˺. Indeed, when We let someone taste a mercy from Us, they rejoice in ˹because of ˺ it. But when afflicted with evil because of what their hands set forth, then one becomes ever ungrateful” (42: 48).
Arabic explanations of the Qur’an:
إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أُوْلَٰٓئِكَ لَهُم مَّغۡفِرَةٞ وَأَجۡرٞ كَبِيرٞ
(11) [2499]Barring those who are patient and do good deeds; these for whom are forgiveness and a great reward.
[2499] These select few are an exception; they constantly wage the most arduous battles against their baser selves so as to purify their souls: “By time!* Verily man is in ˹constant˺ loss. *Except those who Believe and do good, and enjoin on each other Truth, and enjoin on each other patience” (103: 1-3). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Wondrous indeed is the affair of the Believer! His affair is all good which applies to none but a Believer. When he comes by bliss, he becomes thankful and that is better for him; and when adversity touches him he becomes patient and that is better for him!” (Muslim: 2999)
Arabic explanations of the Qur’an:
فَلَعَلَّكَ تَارِكُۢ بَعۡضَ مَا يُوحَىٰٓ إِلَيۡكَ وَضَآئِقُۢ بِهِۦ صَدۡرُكَ أَن يَقُولُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ كَنزٌ أَوۡ جَآءَ مَعَهُۥ مَلَكٌۚ إِنَّمَآ أَنتَ نَذِيرٞۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٌ
(12) [2500]Perchance may you ˹Muhammad˺ forsake parts of what is being revealed to you and your chest feels constricted by it, should they say: “Would a treasure be sent down to him or an angel come with him!” You are none but a warner[2501]; Allah is Guardian over everything.
[2500] After this comfortably assuring, fact-revealing reflection on the baser side of human nature, which stands lacking in Faith no matter the Signs it is presented with, especially in good times, the Noble Messenger (ﷺ) is gently told to adhere to the totality of the Message and not shun facing his detractors with hard facts and tough admonition, no matter what lame rebuttal they concoct or erratic reaction they pull out of their sleeves (cf. al-Biqāʿī, Naẓm al-Durar): “A Book that has been sent down to you ˹Muhammad˺ – let there not be unease in your chest about it – so that you may warn with it, and it be a reminder to the Believers” (7: 2); “We certainly know that your heart is truly distressed by what they say” (15: 97); “Be patient, ˹Muhammad˺, and your patience is not but through Allah. And do not grieve over them and do not be in distress over what they conspire” (16: 127).
[2501] The Noble Prophet (ﷺ) is tasked with nothing but to deliver the Message and warn people with it. It is not within his remit to fulfil the whimsical wishes of those who oppose him (c.f. al-Ṭabarī, al-Qurṭubī, al-Shawkānī). An admonisher inevitably though experiences a backlash because his words fall hard on people.
[2501] The Noble Prophet (ﷺ) is tasked with nothing but to deliver the Message and warn people with it. It is not within his remit to fulfil the whimsical wishes of those who oppose him (c.f. al-Ṭabarī, al-Qurṭubī, al-Shawkānī). An admonisher inevitably though experiences a backlash because his words fall hard on people.
Arabic explanations of the Qur’an:
أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ قُلۡ فَأۡتُواْ بِعَشۡرِ سُوَرٖ مِّثۡلِهِۦ مُفۡتَرَيَٰتٖ وَٱدۡعُواْ مَنِ ٱسۡتَطَعۡتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَٰدِقِينَ
(13) Or do they say: “He made it ˹the Qur’an˺ up!” Say ˹Muhammad˺: “Then bring about ten suras of its like, made up, and call ˹for aid˺ whoever you can, besides Allah, if only you are truthful”.
Arabic explanations of the Qur’an:
فَإِلَّمۡ يَسۡتَجِيبُواْ لَكُمۡ فَٱعۡلَمُوٓاْ أَنَّمَآ أُنزِلَ بِعِلۡمِ ٱللَّهِ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَۖ فَهَلۡ أَنتُم مُّسۡلِمُونَ
(14) But if they do not respond to you ˹Believers˺, then know ˹for certain˺ that it was sent down with Allah’s Knowledge[2502] and that there is no god but Him; would you ˹not˺ submit![2503]
[2502] “˹Nay˺ But ˹in spite of the Deniers˺ Allah ˹Himself ˺ bears witness to what He sent down to you – He sent it with His Knowledge – and the angels bear witness ˹to it˺ too—sufficient is Allah ˹indeed˺ as Witness” (4: 166).
[2503] They are called on not to rebel against all these glaring facts and clear evidence and to submit wholeheartedly in a way that naturally leads to guidance (cf. al-Ṭabarī, al-Saʿdī).
[2503] They are called on not to rebel against all these glaring facts and clear evidence and to submit wholeheartedly in a way that naturally leads to guidance (cf. al-Ṭabarī, al-Saʿdī).
Arabic explanations of the Qur’an:
مَن كَانَ يُرِيدُ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا وَزِينَتَهَا نُوَفِّ إِلَيۡهِمۡ أَعۡمَٰلَهُمۡ فِيهَا وَهُمۡ فِيهَا لَا يُبۡخَسُونَ
(15) [2504]Whoever cares ˹only˺ for the worldly life and its adornment, We will deliver ˹the reward of ˺ their deeds to them in full[2505]; they shall not be swindled naught ˹out of it˺.
[2504] This is another reflection on the truth of the Deniers, who only have this worldly life uppermost on their minds (cf. al-Biqāʿī, Naẓm al-Durar, Riḍā). Knowledge of this fact serves as further soothing and assurance for the Messenger (ﷺ).
[2505] “Whoever cares ˹only˺ for this fleeting ˹world˺, We hasten in it whatever We please to whoever We will; then We destine them for Hell, where they will burn, condemned and rejected” (17: 18).
[2505] “Whoever cares ˹only˺ for this fleeting ˹world˺, We hasten in it whatever We please to whoever We will; then We destine them for Hell, where they will burn, condemned and rejected” (17: 18).
Arabic explanations of the Qur’an:
أُوْلَٰٓئِكَ ٱلَّذِينَ لَيۡسَ لَهُمۡ فِي ٱلۡأٓخِرَةِ إِلَّا ٱلنَّارُۖ وَحَبِطَ مَا صَنَعُواْ فِيهَا وَبَٰطِلٞ مَّا كَانُواْ يَعۡمَلُونَ
(16) These are the ones for whom is nothing but the Fire in the Hereafter; nullified are their deeds in it[2506] and futile is what they are used to labour ˹at˺.
[2506] That is, their good deeds in worldly life, for which they will not be rewarded in the Hereafter (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī). Anas Ibn Mālik (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Verily Allah would not deal a Believer unjustly even ˹as to˺ a single good deed. He will be given for it in this worldly life and rewarded for it in the Hereafter. But the Denier will be fed the rewards of his good deeds in this worldly life until when he comes upon the Hereafter there will be nothing for him to be rewarded for” (Muslim: 2808).
Arabic explanations of the Qur’an:
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّهِۦ وَيَتۡلُوهُ شَاهِدٞ مِّنۡهُ وَمِن قَبۡلِهِۦ كِتَٰبُ مُوسَىٰٓ إِمَامٗا وَرَحۡمَةًۚ أُوْلَٰٓئِكَ يُؤۡمِنُونَ بِهِۦۚ وَمَن يَكۡفُرۡ بِهِۦ مِنَ ٱلۡأَحۡزَابِ فَٱلنَّارُ مَوۡعِدُهُۥۚ فَلَا تَكُ فِي مِرۡيَةٖ مِّنۡهُۚ إِنَّهُ ٱلۡحَقُّ مِن رَّبِّكَ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يُؤۡمِنُونَ
(17) Or would the one who has ˹clear˺ evidence from his Lord, which is attended by a witness[2507] from Him, and before it ˹was˺[2508] the Book of Mūsā, a guide and mercy ˹be like the worldly inclined[2509]˺; those ˹well-guided ones truly˺ Believe in it ˹but˺ whoever of the confederates[2510] Denies it then the Fire is his appointment.[2511] So do not be ˹Muhammad˺ in doubt about it and ˹know that˺ it is the Truth from your Lord but most people Believe not.
[2507] Exegetes hold different opinions as to what exactly this ‘witness’ is. Some have opined that it is the Qur’an itself, in which God Almighty testifies that the Believers have clear evidence from Him (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 13: 69, Ibn al-Qayyim, Madārij al-Sālikīn, 3: 435, Ibn Kathīr, al-Qāsimī). Others say that it refers to Archangel Gabriel (عليه السلام) (cf. al-Ṭabarī). Yet al-Saʿdī has it that it means pure, incorrupt innate human nature (fiṭrah).
[2508] That is, the Torah is another witness which precedes the shortly previously mentioned ‘witness’ (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī), being most likely the Qur’an itself.
[2509] Cf. al-Rāzī, Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar.
[2510] al-Aḥzāb (lit. the confederates) are those who banded together or confederated (taḥazzabū) against the Messenger (ﷺ) (cf. al-Tafsīr al-Muyassar).
[2511] What is dealt with so far could be taken as a means of comforting and assuring the Messenger (ﷺ), and the Believers at large, of the rightfulness of their cause, given the very tough circumstances they were experiencing. It draws attention to the fact that people were not willing to Believe because such is human nature and he was not to take it as a fault of his own or of the call itself.
[2508] That is, the Torah is another witness which precedes the shortly previously mentioned ‘witness’ (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī), being most likely the Qur’an itself.
[2509] Cf. al-Rāzī, Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar.
[2510] al-Aḥzāb (lit. the confederates) are those who banded together or confederated (taḥazzabū) against the Messenger (ﷺ) (cf. al-Tafsīr al-Muyassar).
[2511] What is dealt with so far could be taken as a means of comforting and assuring the Messenger (ﷺ), and the Believers at large, of the rightfulness of their cause, given the very tough circumstances they were experiencing. It draws attention to the fact that people were not willing to Believe because such is human nature and he was not to take it as a fault of his own or of the call itself.
Arabic explanations of the Qur’an:
وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًاۚ أُوْلَٰٓئِكَ يُعۡرَضُونَ عَلَىٰ رَبِّهِمۡ وَيَقُولُ ٱلۡأَشۡهَٰدُ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُواْ عَلَىٰ رَبِّهِمۡۚ أَلَا لَعۡنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
(18) [2512]Who is more unjust than he who fabricated lies against Allah[2513]. These will be displayed before their Lord[2514] and the ˹truthful˺ witnesses[2515] will say: “These are the ones who lied against their Lord; nay, but indeed Allah’s Damnation is ˹meted˺ on the unjust!”
[2512] This passage rounds up and concludes the first part of this sura. It further draws a line under the conduct of the Deniers and makes a most befitting analogy between them and the Believers.
[2513] They were not short of lies such as: God has a child or an Associate, or ascribed the Qur’an to the Messenger (ﷺ), or claiming Prophethood for themselves (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Who is more wrongful than he who fabricates falsehood against Allah or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down”. If only you could see ˹Muhammad˺ when the wrongdoers are in the throes of death and the angels stretch their hands to them ˹saying˺: “Give up your souls. Today you will be rewarded the Punishment of degradation for saying what is false against Allah and snubbing His Signs”” (6: 93).
[2514] That is on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[2515] They are the Prophets, the angels and the Believers (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī). This is the fate of the Deniers, when they will be announced as liars to all and sundry, but the case of sincere Believers is totally different. ʿAbdullāh Ibn ʿUmar (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “On the Day of Judgement, the Believer is drawn near to his Lord, Glory be His, until He puts on him His Cover ˹of protection and concealment˺. Then He (سبحانه وتعالى) makes him confess his misdeeds and says: “Do you know ˹them˺?” Then he replies: “Yes, my Lord, I know”. He (سبحانه وتعالى) then says: “I concealed them away ˹from people˺ in the worldly life and I absolve you from them Today”. At this, he will be given his sheet of good deeds. However, the Deniers and the hypocrites will be called in front of all creation: “These are the ones who lied against their Lord!” (al-Bukhārī: 4685, Muslim: 2768)
[2513] They were not short of lies such as: God has a child or an Associate, or ascribed the Qur’an to the Messenger (ﷺ), or claiming Prophethood for themselves (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Who is more wrongful than he who fabricates falsehood against Allah or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down”. If only you could see ˹Muhammad˺ when the wrongdoers are in the throes of death and the angels stretch their hands to them ˹saying˺: “Give up your souls. Today you will be rewarded the Punishment of degradation for saying what is false against Allah and snubbing His Signs”” (6: 93).
[2514] That is on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[2515] They are the Prophets, the angels and the Believers (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī). This is the fate of the Deniers, when they will be announced as liars to all and sundry, but the case of sincere Believers is totally different. ʿAbdullāh Ibn ʿUmar (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “On the Day of Judgement, the Believer is drawn near to his Lord, Glory be His, until He puts on him His Cover ˹of protection and concealment˺. Then He (سبحانه وتعالى) makes him confess his misdeeds and says: “Do you know ˹them˺?” Then he replies: “Yes, my Lord, I know”. He (سبحانه وتعالى) then says: “I concealed them away ˹from people˺ in the worldly life and I absolve you from them Today”. At this, he will be given his sheet of good deeds. However, the Deniers and the hypocrites will be called in front of all creation: “These are the ones who lied against their Lord!” (al-Bukhārī: 4685, Muslim: 2768)
Arabic explanations of the Qur’an:
ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجٗا وَهُم بِٱلۡأٓخِرَةِ هُمۡ كَٰفِرُونَ
(19) Those who turn away[2516] from the Path of Allah and wish it be crooked, while they ˹staunchly˺ Deny the Hereafter.
[2516] They used to ‘turn away’ (yaṣuddūna) from the Truth themselves and divert other people from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). They would always cast the religion of God in bad light, showing it as defective and imperfect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And when Our Signs are recited to them as clear proofs, they say: “This is naught but a man who desires to turn you from that which your fathers used to worship”. And they say: “This is naught but a fabricated perversion”. And those who Denied say to the Truth when it comes to them: “This is naught but manifest sorcery”” (34: 43).
Arabic explanations of the Qur’an:
أُوْلَٰٓئِكَ لَمۡ يَكُونُواْ مُعۡجِزِينَ فِي ٱلۡأَرۡضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَۘ يُضَٰعَفُ لَهُمُ ٱلۡعَذَابُۚ مَا كَانُواْ يَسۡتَطِيعُونَ ٱلسَّمۡعَ وَمَا كَانُواْ يُبۡصِرُونَ
(20) These were never to frustrate ˹Us˺ in the land and they would never have allies besides Allah[2517]; Punishment will be doubled[2518] for them—they were never able to hear nor were they seeing[2519].
[2517] This is a direct warning. In this worldly life, the Deniers cannot escape God and none can save them from Him (cf. al-Ṭabarī, al-Saʿdī).
[2518] “He ˹Allah˺ said: “Enter you to join nations of humans and jinn, who passed away before you, in Hellfire”. Whenever a nation enters, it damns its sister; until when they are all amassed in it, the last of them says to the first of them: “Our Lord! These are the ones who misled us, so give them double the Punishment in Hellfire”. He ˹Allah˺ said: “There is double ˹Punishment˺ for everyone but you do not know”” (7: 38).
[2519] “Among them are those who ‘listen’ to you; are you to make the deaf hear ˹you˺, even if they heed not! *Among them are those who ‘look’ at you; are you to guide the blind even if they ‘see’ not!” (10: 42-43).
[2518] “He ˹Allah˺ said: “Enter you to join nations of humans and jinn, who passed away before you, in Hellfire”. Whenever a nation enters, it damns its sister; until when they are all amassed in it, the last of them says to the first of them: “Our Lord! These are the ones who misled us, so give them double the Punishment in Hellfire”. He ˹Allah˺ said: “There is double ˹Punishment˺ for everyone but you do not know”” (7: 38).
[2519] “Among them are those who ‘listen’ to you; are you to make the deaf hear ˹you˺, even if they heed not! *Among them are those who ‘look’ at you; are you to guide the blind even if they ‘see’ not!” (10: 42-43).
Arabic explanations of the Qur’an:
أُوْلَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
Arabic explanations of the Qur’an:
لَا جَرَمَ أَنَّهُمۡ فِي ٱلۡأٓخِرَةِ هُمُ ٱلۡأَخۡسَرُونَ
Arabic explanations of the Qur’an:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَأَخۡبَتُوٓاْ إِلَىٰ رَبِّهِمۡ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَنَّةِۖ هُمۡ فِيهَا خَٰلِدُونَ
(23) Verily those who have Believed, done good deeds and ˹devoutly˺ humbled[2520] themselves to their Lord; those are the Companions of Paradise—forever they abide therein.
[2520] This is a deed of the heart, which highlights how sincere they were. Without such heart-deeds other deeds of the senses are useless (cf. al-Shirbīnī). True Believers are both inwardly and outwardly sincere in their deeds (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn, 1: 119).
Arabic explanations of the Qur’an:
۞ مَثَلُ ٱلۡفَرِيقَيۡنِ كَٱلۡأَعۡمَىٰ وَٱلۡأَصَمِّ وَٱلۡبَصِيرِ وَٱلسَّمِيعِۚ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ أَفَلَا تَذَكَّرُونَ
(24) The example of the two parties is like the blind and deaf, and the seeing and hearing; are they equal as an example![2521] Would you not ˹then˺ heed?
[2521] “Never are equal: the blind and the seeing, *nor ˹utter˺ darkness and light *nor shade and heat waves. *Never are equal are those who are alive and those who are dead! ” (35: 19-22)
Arabic explanations of the Qur’an:
وَلَقَدۡ أَرۡسَلۡنَا نُوحًا إِلَىٰ قَوۡمِهِۦٓ إِنِّي لَكُمۡ نَذِيرٞ مُّبِينٌ
(25) [2522]Verily We had sent Nūḥ ˹Noah˺ to his people ˹and he said˺: “I am indeed a clarifying warner to you,
[2522] This sura, varyingly exemplifying the obstinacy, disdainfulness and determination of the Deniers’ stand against the call of Truth, thus far underlines the certain fact that they are a soil unbecoming for tillage; a theme which is highlighted in the previous sura. What comes next are ample illustrative examples of how they were not unique in their hostility but were essentially the same as almost all previous nations (cf. al-Rāzī, Ibn ʿĀshūr). We then have the very significant courses that their Messengers took in the face of such entrenched resistance.
It is important to note that many of the groundless argumentations of Prophet Noah’s (عليه السلام) people, and in the same vein the rest of the Messengers told of here, were resonated millennia after them through those Deniers of the Noble Messenger, Muhammad (ﷺ). Indeed, their hearts are the same and their driving forces and motives are similar: “Those who have no knowledge also said: “If only Allah would talk to us or a Sign would come to us”. The same was said by those who came before them; their hearts are alike. We have made the Signs clear to those who firmly Believe” (2: 118). In this, the Prophet (ﷺ) is meant to find a comforting subtext (cf. al-Qurṭubī): “And from all the notable news of the Messengers, We relate to you ˹Muhammad˺ what We brace you heart with. Indeed in this ˹sura˺ the Truth has come to you; and admonishment and a reminder to the Believers” (11: 120).
It is important to note that many of the groundless argumentations of Prophet Noah’s (عليه السلام) people, and in the same vein the rest of the Messengers told of here, were resonated millennia after them through those Deniers of the Noble Messenger, Muhammad (ﷺ). Indeed, their hearts are the same and their driving forces and motives are similar: “Those who have no knowledge also said: “If only Allah would talk to us or a Sign would come to us”. The same was said by those who came before them; their hearts are alike. We have made the Signs clear to those who firmly Believe” (2: 118). In this, the Prophet (ﷺ) is meant to find a comforting subtext (cf. al-Qurṭubī): “And from all the notable news of the Messengers, We relate to you ˹Muhammad˺ what We brace you heart with. Indeed in this ˹sura˺ the Truth has come to you; and admonishment and a reminder to the Believers” (11: 120).
Arabic explanations of the Qur’an:
فَقَالَ ٱلۡمَلَأُ ٱلَّذِينَ كَفَرُواْ مِن قَوۡمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَرٗا مِّثۡلَنَا وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمۡ أَرَاذِلُنَا بَادِيَ ٱلرَّأۡيِ وَمَا نَرَىٰ لَكُمۡ عَلَيۡنَا مِن فَضۡلِۭ بَلۡ نَظُنُّكُمۡ كَٰذِبِينَ
(27) [2524]Then the notables, who Denied, among his people said: “We ˹can˺ only see that you are a ˹mere˺ human like us; we ˹can˺ only see the ones who followed you are the riffraff among us, ˹clearly˺ acting at face value[2525]; we cannot see that you are any better than us, no, but indeed we believe that you are liars!”
[2524] Every little bit of their reply, as noted here, belied their sheer pride whereby this was the main reason behind them not Believing in the Message.
Such haughtiness was known about since the first Messenger, Noah (عليه السلام), was sent to humanity: “They said: “˹Why˺ Should we Believe you ˹Noah˺ when only the riffraff follow you?” *He said: “What knowledge do I have of what they used to do? *It is for my Lord alone to bring them to account - if only you could see - *I will not drive Believers away. *I am but a clear warner”” (26: 111-115).
[2525] Bādiya l-ra’y could mean clearly, obviously, evidently (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ) or according to what appeared to their minds first, i.e. they rushed into Believing unthinkingly (cf. Ibn Kathīr, al-Saʿdī).
Such haughtiness was known about since the first Messenger, Noah (عليه السلام), was sent to humanity: “They said: “˹Why˺ Should we Believe you ˹Noah˺ when only the riffraff follow you?” *He said: “What knowledge do I have of what they used to do? *It is for my Lord alone to bring them to account - if only you could see - *I will not drive Believers away. *I am but a clear warner”” (26: 111-115).
[2525] Bādiya l-ra’y could mean clearly, obviously, evidently (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ) or according to what appeared to their minds first, i.e. they rushed into Believing unthinkingly (cf. Ibn Kathīr, al-Saʿdī).
Arabic explanations of the Qur’an:
قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَءَاتَىٰنِي رَحۡمَةٗ مِّنۡ عِندِهِۦ فَعُمِّيَتۡ عَلَيۡكُمۡ أَنُلۡزِمُكُمُوهَا وَأَنتُمۡ لَهَا كَٰرِهُونَ
(28) [2526]He said: “My people! Would you ˹not˺ see that if I had evidence from my Lord and ˹that˺ He gave me Mercy from His Own, but you were blinded[2527] ˹away˺ from it, would we then charge you with it, even if you were loathing of it![2528]
[2526] This first reply of Noah’s (عليه السلام) is in answer to the notables’ first accusation: that he is a mere human like themselves. That humans are alike in their bodily shape and form, does not mean that some of them do not have an advantage over the rest and are chosen for the great honour of being Prophets and Messengers (cf. Ibn ʿĀdil).
[2527] The Mercy of Prophethood was not made obvious to these people as a means of punishment, but rather for their not being willing to Believe (cf. al-Baghawī, al-Qurṭubī).
[2528] Faith comes willingly and no one can be forced into it, especially those who are principled in their opinion. Had they had their eyes open and their senses unclouded, they would have seen the Truth clearly for what it really was (cf. Ibn ʿĀshūr).
[2527] The Mercy of Prophethood was not made obvious to these people as a means of punishment, but rather for their not being willing to Believe (cf. al-Baghawī, al-Qurṭubī).
[2528] Faith comes willingly and no one can be forced into it, especially those who are principled in their opinion. Had they had their eyes open and their senses unclouded, they would have seen the Truth clearly for what it really was (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَيَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ مَالًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓاْۚ إِنَّهُم مُّلَٰقُواْ رَبِّهِمۡ وَلَٰكِنِّيٓ أَرَىٰكُمۡ قَوۡمٗا تَجۡهَلُونَ
(29) My people! I am not asking you ˹any˺ money for it[2529]. My reward is only with Allah and I shall not turn away[2530] those who have Believed, they shall ˹come to˺ meet their Lord[2531], but I ˹can˺ see that you are ignorant people![2532]
[2529] This is stated here to make them face the fact that their turning away from his call was not for any, even remotely, justifiable reason, like fearing for payment for a good extended to them (cf. Ibn ʿĀshūr). Moreover, they fully knew how sincere in his call he was, and that he was not after any worldly gain, yet still they rode roughshod over his honest advise (cf. al-Wāḥidī, al-Basīṭ). Furthermore, had it been money he was after, he would have obliged the wealthy and influential, rather than the poor and down-trodden (cf. Ibn ʿĀshūr).
[2530] That the upper echelons of society, out of sheer egotism, despised those who sincerely Believed, who were mostly from among the underprivileged societal denominations, is not justification enough for a Divinely inspired character like Prophet Noah (عليه السلام) to do such an ignorant act of turning people away (cf. al-Ṭabarī, Ibn Kathīr).
[2531] The Most Knowledgeable God Almighty will judge them, and all other humans for that matter, according to their deeds not their wealth and lineage (cf. al-Ṭabarī, al-Zajjāj, al-Qāsimī).
[2532] Indeed, nothing but absolute ignorance made them judge matters in such a superficial manner (Abū al-Suʿūd, Ibn ʿĀshūr). Truth is known for and by itself not by those who follow it (cf. al-Biqāʿī, Naẓm al-Durar).
[2530] That the upper echelons of society, out of sheer egotism, despised those who sincerely Believed, who were mostly from among the underprivileged societal denominations, is not justification enough for a Divinely inspired character like Prophet Noah (عليه السلام) to do such an ignorant act of turning people away (cf. al-Ṭabarī, Ibn Kathīr).
[2531] The Most Knowledgeable God Almighty will judge them, and all other humans for that matter, according to their deeds not their wealth and lineage (cf. al-Ṭabarī, al-Zajjāj, al-Qāsimī).
[2532] Indeed, nothing but absolute ignorance made them judge matters in such a superficial manner (Abū al-Suʿūd, Ibn ʿĀshūr). Truth is known for and by itself not by those who follow it (cf. al-Biqāʿī, Naẓm al-Durar).
Arabic explanations of the Qur’an:
وَلَآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ إِنِّي مَلَكٞ وَلَآ أَقُولُ لِلَّذِينَ تَزۡدَرِيٓ أَعۡيُنُكُمۡ لَن يُؤۡتِيَهُمُ ٱللَّهُ خَيۡرًاۖ ٱللَّهُ أَعۡلَمُ بِمَا فِيٓ أَنفُسِهِمۡ إِنِّيٓ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ
(31) [2533]And I would not say to you that I have Allah’s treasure troves with me; I have no knowledge of the Unseen. I would not say that I am an angel and I would not say about the ones who are despised in your eyes that Allah will grant them no good; Allah knows best what their hearts hold. ˹If I were to say this˺ Then I would be among the wrongdoers!”
[2533] This is a stand-making, detailed reply to the people of Prophet Noah (عليه السلام); a categorical answer, which sets matters aright once and for all: “Say ˹Muhammad˺: “I would not say to you that I hold the treasures of Allah, I do not know ˹about˺ the Unseen, I would not say to you that I am an angel; I only follow what is revealed to me”. Say ˹Muhammad˺: “Are the blind and the seeing in the downloadable you write: ˹persons˺ alike? Would you ˹Deniers˺ not reflect!”” (6: 50).
Arabic explanations of the Qur’an:
وَلَا يَنفَعُكُمۡ نُصۡحِيٓ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَيۡهِ تُرۡجَعُونَ
(34) My advising will benefit you naught, though I intended to be honest with you, if Allah wants to lead you to stray; He is your Lord and to Him you shall return!”
Arabic explanations of the Qur’an:
أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ قُلۡ إِنِ ٱفۡتَرَيۡتُهُۥ فَعَلَيَّ إِجۡرَامِي وَأَنَا۠ بَرِيٓءٞ مِّمَّا تُجۡرِمُونَ
(35) [2534]Or do they say: “He made it up”. Say ˹Muhammad˺: “If I made it up, then the crime I commit is ˹held˺ against none but me and I ˹solemnly˺ disavow the crimes you commit!”
[2534] This is reflective interposition bringing relevance to the face of the narrative; it draws the attention of the Deniers to rethink their stand since the story of long-gone events, given in minute details in the Qur’an, are a testimony to the Messenger’s (ﷺ) Truthfulness (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤۡمِنَ مِن قَوۡمِكَ إِلَّا مَن قَدۡ ءَامَنَ فَلَا تَبۡتَئِسۡ بِمَا كَانُواْ يَفۡعَلُونَ
(36) [2535]And it was revealed to Nūḥ that none, any more, of your people will Believe beside those who have already Believed, so be saddened not by what they are used to doing.
[2535] This is a core, message-bearing, passage in Noah’s (عليه السلام) story. The call has reached a standstill which requires both psychological forbearance in the face of the verbal onslaught and oppression of its enemies and a taking of practical steps to move it elsewhere, in anticipation of God’s Command.
Arabic explanations of the Qur’an:
وَٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا وَلَا تُخَٰطِبۡنِي فِي ٱلَّذِينَ ظَلَمُوٓاْ إِنَّهُم مُّغۡرَقُونَ
(37) Build the ship under Our Eyes[2536] and ˹according to˺ Our Inspiration, and do not address Me regarding those who committed injustice[2537]; they shall be drowned.
[2536] That is, being seen, cared for and protected by God Almighty (سبحانه وتعالى) (cf. al-Tafsīr al-Muyassar, al-Tafsīr Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
[2537] Addressing Noah in such a direct manner prepares him for psychological detachment from those who did not respond positively to the call but who, in fact, rallied against it, thus, committing themselves an injustice (cf. al-Ṭabarī, al-Saʿdī). Understandably, a Patriarchal Prophet, as Noah (عليه السلام) was, would not come easy by such a state of mind, especially when he spent 950 long years (29: 14) calling them to guidance and earnestly praying for it.
[2537] Addressing Noah in such a direct manner prepares him for psychological detachment from those who did not respond positively to the call but who, in fact, rallied against it, thus, committing themselves an injustice (cf. al-Ṭabarī, al-Saʿdī). Understandably, a Patriarchal Prophet, as Noah (عليه السلام) was, would not come easy by such a state of mind, especially when he spent 950 long years (29: 14) calling them to guidance and earnestly praying for it.
Arabic explanations of the Qur’an:
وَيَصۡنَعُ ٱلۡفُلۡكَ وَكُلَّمَا مَرَّ عَلَيۡهِ مَلَأٞ مِّن قَوۡمِهِۦ سَخِرُواْ مِنۡهُۚ قَالَ إِن تَسۡخَرُواْ مِنَّا فَإِنَّا نَسۡخَرُ مِنكُمۡ كَمَا تَسۡخَرُونَ
(38) And ˹as˺ he was making[2538] the ship; whenever a group of the notables of his people passed by him, they ridiculed him. He said: “If you ridicule us, then we ridicule you as you ridicule ˹us˺”.
[2538] Wa yaṣnaʿu (lit. and he makes) is a present simple verb used rhetorically to immediately bring an image to the listener’s mind; he then ‘sees’ Noah (عليه السلام) working on his weighty task (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
فَسَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَيَحِلُّ عَلَيۡهِ عَذَابٞ مُّقِيمٌ
(39) You shall come to know who will come by a punishment that shall disgrace him[2539] and shall be afflicted by an everlasting Punishment![2540]”
[2539] This disgraceful punishment was to come in this worldly life (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
[2540] The Punishment that will come in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr).
[2540] The Punishment that will come in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr).
Arabic explanations of the Qur’an:
حَتَّىٰٓ إِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ قُلۡنَا ٱحۡمِلۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ وَمَنۡ ءَامَنَۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٞ
(40) Until when Our Command came and the clay oven spurted ˹water˺[2541], We said ˹to Nūḥ˺: “Carry into it a pair of every kind[2542], ˹members of ˺ your household – except the ones regarding whom the word was already passed[2543] – and the ones who have Believed”—but only few have Believed with him.
[2541] As a sign of the imminent coming of the promised punishment (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ).
[2542] The result of the relationship between male and female is the basic nucleus of life; without it, life would not be sustainable and, hence, such a Divine command for a life that was to be established anew after the deluge.
[2543] Those among Noah’s family who did not Believe with him and whom God decreed that they should thus be destroyed (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2542] The result of the relationship between male and female is the basic nucleus of life; without it, life would not be sustainable and, hence, such a Divine command for a life that was to be established anew after the deluge.
[2543] Those among Noah’s family who did not Believe with him and whom God decreed that they should thus be destroyed (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arabic explanations of the Qur’an:
۞ وَقَالَ ٱرۡكَبُواْ فِيهَا بِسۡمِ ٱللَّهِ مَجۡر۪ىٰهَا وَمُرۡسَىٰهَآۚ إِنَّ رَبِّي لَغَفُورٞ رَّحِيمٞ
(41) He said: “Get aboard; in the name of Allah is its sailing and its lying at anchor[2544]—verily my Lord is All-Forgiving, Most Merciful.”
[2544] The whole affair of the safe deliverance of the ship and its cargo is run by none but God Almighty (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Qurṭubī opines that al-basmalah (bism Allāh al-Rāḥmān al-Raḥīm; in the Name of Allah, The Most Gracious, Most Merciful) is to be said before all the affairs that one engages in.
Arabic explanations of the Qur’an:
وَهِيَ تَجۡرِي بِهِمۡ فِي مَوۡجٖ كَٱلۡجِبَالِ وَنَادَىٰ نُوحٌ ٱبۡنَهُۥ وَكَانَ فِي مَعۡزِلٖ يَٰبُنَيَّ ٱرۡكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلۡكَٰفِرِينَ
(42) While it was sailing them in mountain-like waves, and Nūḥ called out to his son[2545] – while he was keeping away: “My ˹dear˺ son! Get aboard with us and do not be with the Deniers!”
[2545] This son of Noah’s was a Denier (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arabic explanations of the Qur’an:
قَالَ سَـَٔاوِيٓ إِلَىٰ جَبَلٖ يَعۡصِمُنِي مِنَ ٱلۡمَآءِۚ قَالَ لَا عَاصِمَ ٱلۡيَوۡمَ مِنۡ أَمۡرِ ٱللَّهِ إِلَّا مَن رَّحِمَۚ وَحَالَ بَيۡنَهُمَا ٱلۡمَوۡجُ فَكَانَ مِنَ ٱلۡمُغۡرَقِينَ
(43) He said: “I shall seek a mountain that should safeguard me from the water!” He ˹Nūḥ˺ said: “There is no safeguarding from Allah’s Command this day, except whom He has mercy on!” The waves came between them and he was amongst the drowned[2546].
[2546] How this episode is worded here signifies that the deluge occurred and developed quickly, allowing no time for escape (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَقِيلَ يَٰٓأَرۡضُ ٱبۡلَعِي مَآءَكِ وَيَٰسَمَآءُ أَقۡلِعِي وَغِيضَ ٱلۡمَآءُ وَقُضِيَ ٱلۡأَمۡرُ وَٱسۡتَوَتۡ عَلَى ٱلۡجُودِيِّۖ وَقِيلَ بُعۡدٗا لِّلۡقَوۡمِ ٱلظَّٰلِمِينَ
(44) [2547]And it was said: “Earth! Swallow your water! Sky! Cease off!” And the water sunk ˹into the ground˺, the affair was settled and it ˹the ship˺ settled on ˹Mount˺ Jūdī. And it was said: “Away with the wrongful people!”
[2547] The great Classical Arabic linguist ʿAbdulqāhir al-Jurjānī, who is one of the most highly regarded all-time figures who specialize in Qur’an stylistics, considers this aya the single-most inimitable aya in the whole Qur’an and the very pinnacle of the grandeur of Qur’anic stylistics (cf. al-Jurjānī, Dalā’il al-‘Iʿjāz, p. 32-33). Different stylists and linguistically inclined exegetes point out the choice of lexis, fluency, the majestic employment of the passive voice, terseness, among other facets of the weaving of this aya (cf. al-Zamakhsharī, Abū Ḥayyān, al-Qāsimī, Ibn ʿĀshūr).
Needless to say, such grandeur of style is both Godly and language-bound and simply cannot be replicated in any other language.
Needless to say, such grandeur of style is both Godly and language-bound and simply cannot be replicated in any other language.
Arabic explanations of the Qur’an:
وَنَادَىٰ نُوحٞ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبۡنِي مِنۡ أَهۡلِي وَإِنَّ وَعۡدَكَ ٱلۡحَقُّ وَأَنتَ أَحۡكَمُ ٱلۡحَٰكِمِينَ
(45) [2548]Nūḥ called out to his Lord and said: “My Lord! My son is amongst ˹the members of ˺ my household and your Promise[2549] is the Truth; You are the Wisest of arbiters!”
[2548] The substance of this passage, and indeed Noah’s whole story, is captured in its last aya, Aya 49: to further prove through such detailed accounts of events and nations long gone the truthfulness of the Message, and to help the Messenger (ﷺ) remain steadfast during those unbearably difficult times, and whereby stories, being the main form of entertainment in those days, had and still have a tremendous effect on people’s mental state, especially those strongly identified with. To this effect, it is also important to see that there is a likeness between these stories, which finds reflection in the choice of words and expressions, and those of the Noble Messenger (ﷺ).
[2549] Alluding to God’s Promise to save his family members from drowning (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2549] Alluding to God’s Promise to save his family members from drowning (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Arabic explanations of the Qur’an:
قَالَ يَٰنُوحُ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ
(46) He said: “Noah! He is not among your household[2550]; he is not a righteous deed[2551], so ask Me not what you have no knowledge of[2552]; I admonish you lest you be amongst the ignorant!”
[2550] Although he was surely Noah’s son, he was not counted among Noah’s family members that were promised Divine deliverance because he was a Denier (cf. al-Ṭabarī, Ibn Kathīr).
[2551] That is, his deeds were not righteous (cf. al-Qurṭubī, al-Shawkānī, al-Qāsimī, Ibn ʿĀshūr, al-Tafsīr al-Muyassar). Other exegetes, basing their opinion on the referent of the pronoun with which inna-hu ends (which could refer to either a person or an action), have it that the deed which is not righteous is Noah’s intervention on behalf of his son (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī).
[2552] Noah (عليه السلام) is being told not to ask God (سبحانه وتعالى) about the reasons behind His Deeds of which he has no knowledge and not to ask about the permissibility of that which he has no knowledge and over which he does not know for sure whether its taking place is wise and favourable (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Abū al-Suʿūd, al-Saʿdī).
[2551] That is, his deeds were not righteous (cf. al-Qurṭubī, al-Shawkānī, al-Qāsimī, Ibn ʿĀshūr, al-Tafsīr al-Muyassar). Other exegetes, basing their opinion on the referent of the pronoun with which inna-hu ends (which could refer to either a person or an action), have it that the deed which is not righteous is Noah’s intervention on behalf of his son (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī).
[2552] Noah (عليه السلام) is being told not to ask God (سبحانه وتعالى) about the reasons behind His Deeds of which he has no knowledge and not to ask about the permissibility of that which he has no knowledge and over which he does not know for sure whether its taking place is wise and favourable (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Abū al-Suʿūd, al-Saʿdī).
Arabic explanations of the Qur’an:
قَالَ رَبِّ إِنِّيٓ أَعُوذُ بِكَ أَنۡ أَسۡـَٔلَكَ مَا لَيۡسَ لِي بِهِۦ عِلۡمٞۖ وَإِلَّا تَغۡفِرۡ لِي وَتَرۡحَمۡنِيٓ أَكُن مِّنَ ٱلۡخَٰسِرِينَ
(47) He said: “My Lord, I seek refuge by You that I should ask You that which I have no knowledge of. Should You not forgive me and have Mercy on me, I shall be among the losers!”
Arabic explanations of the Qur’an:
قِيلَ يَٰنُوحُ ٱهۡبِطۡ بِسَلَٰمٖ مِّنَّا وَبَرَكَٰتٍ عَلَيۡكَ وَعَلَىٰٓ أُمَمٖ مِّمَّن مَّعَكَۚ وَأُمَمٞ سَنُمَتِّعُهُمۡ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٞ
(48) It was said: “Nūḥ! Disembark in peace by Us, and blessings on you and on nations ˹coming˺ from those who are with you[2553]; but ˹other˺ nations, We will make them enjoy[2554] ˹life˺, then a painful Punishment from Us touches them![2555]”
[2553] That is, the nations that will form from the offspring of the Believers who were aboard the ship (cf. al-Ṭabarī, al-Qurṭubī, al-Khāzin, Ibn ʿĀshūr): “O descendants of those We carried ˹in the ship˺ with Noah. Indeed, he was a grateful servant!” (17: 3).
[2554] Granted that even the Deniers will also be provided for by God in this life, theirs is only a transitory enjoyment which, no matter how great it might seem, is dwarfed by comparison to the everlasting provision and reward for Believers in Paradise (cf. 31: 23-24, 47: 12; al-Ṭabarī, al-Wāḥidī).
[2555] Many other nations, who will come, will Deny God so that they too will be punished (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī, al-Tafsīr al-Mukhtaṣar).
[2554] Granted that even the Deniers will also be provided for by God in this life, theirs is only a transitory enjoyment which, no matter how great it might seem, is dwarfed by comparison to the everlasting provision and reward for Believers in Paradise (cf. 31: 23-24, 47: 12; al-Ṭabarī, al-Wāḥidī).
[2555] Many other nations, who will come, will Deny God so that they too will be punished (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī, al-Tafsīr al-Mukhtaṣar).
Arabic explanations of the Qur’an:
تِلۡكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهَآ إِلَيۡكَۖ مَا كُنتَ تَعۡلَمُهَآ أَنتَ وَلَا قَوۡمُكَ مِن قَبۡلِ هَٰذَاۖ فَٱصۡبِرۡۖ إِنَّ ٱلۡعَٰقِبَةَ لِلۡمُتَّقِينَ
(49) These are among the notable news of the Unseen; We reveal them to you ˹Muhammad˺. Neither you nor your people had knowledge of it before this. So be steadfast; indeed the final round is for the Mindful[2556].
[2556] God Almighty wants to hearten the Believers and remind them of the Divine canon that no one nation remains dominant indefinitely: “Those are the days We rotate them between people!” (3: 140); “Mūsā said to his people: “Seek help in Allah and be steadfast. Indeed the land is for Allah, He bequeaths it to whom He wills among His servants; the final round is for the Mindful”” (7: 128).
Arabic explanations of the Qur’an:
وَإِلَىٰ عَادٍ أَخَاهُمۡ هُودٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓۖ إِنۡ أَنتُمۡ إِلَّا مُفۡتَرُونَ
(50) And to ʿĀd ˹We sent˺ their brother Hūd. He said: “My people, worship Allah ˹alone˺, there is no god for you besides Him; you are none but lies weavers[2557]
[2557] Their claim to worship other deities alongside God Almighty was a groundless lie (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Arabic explanations of the Qur’an:
يَٰقَوۡمِ لَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱلَّذِي فَطَرَنِيٓۚ أَفَلَا تَعۡقِلُونَ
(51) My people! I am not asking for payment for it[2558]; indeed my reward is with none but the One Who originated me[2559]—do you mind not!
[2558] Guidance is the priciest gift that any human can be presented with, yet it is vehemently rejected. People had to be reminded of the paradoxical nature of this situation. In Sura al-Shuʿarā’, Prophets Noah, Hūd, Ṣāliḥ, Lot and Shuʿayb all pointed this out to their people: “I do not ask you for a payment for it. Indeed my reward is with the Lord of all beings!” Other instances also highlight the same, for example, “Then from the farthest end of the city a man came, rushing. He said: “My people! Follow the Messengers. *Follow those who ask not of you any payment and who are guided”” (36: 20-21).
[2559] This implies God’s most unique ability of creation; a quality their so-called gods are especially dispossessed of: “O mankind! A parable is set forth, so hearken to it! Truly those upon whom you call apart from God will never create a fly, even if they gathered together to do so; if the fly should rob them of aught, they could not rescue it from it. Feeble are the seeker and the sought!” (22: 73).
[2559] This implies God’s most unique ability of creation; a quality their so-called gods are especially dispossessed of: “O mankind! A parable is set forth, so hearken to it! Truly those upon whom you call apart from God will never create a fly, even if they gathered together to do so; if the fly should rob them of aught, they could not rescue it from it. Feeble are the seeker and the sought!” (22: 73).
Arabic explanations of the Qur’an:
وَيَٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا وَيَزِدۡكُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ وَلَا تَتَوَلَّوۡاْ مُجۡرِمِينَ
(52) [2560]My people! Seek your Lord’s forgiveness and thereafter repent to Him; He shall send the sky pouring down on you profusely and add power to your power; turn not away as criminals!”
[2560] First, he invited them to worship God Almighty and here he invites them to repent from Associating, the gravest of all sins, and to expect the immediate good reward for this pious action (cf. al-Rāzī). God will bless those who devoutly follow the path He charted out with plentiful provisions, rain and all sorts of produce which grows because of it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī). This is God’s lasting promise: “Had the people of the towns Believed and become Mindful, We would have opened up for them blessings from Heaven and Earth” (7: 96); “I ˹Noah˺ said, “Ask forgiveness of your Lord: He is Ever-Forgiving. *He will send down abundant rain from the sky for you; *and He will support you with wealth and children, and make for you gardens and rivers” (71: 10-12).
Arabic explanations of the Qur’an:
قَالُواْ يَٰهُودُ مَا جِئۡتَنَا بِبَيِّنَةٖ وَمَا نَحۡنُ بِتَارِكِيٓ ءَالِهَتِنَا عَن قَوۡلِكَ وَمَا نَحۡنُ لَكَ بِمُؤۡمِنِينَ
(53) They said: “Hūd! You have come to us with no proof and we shall not abandon our gods based on your saying; we shall never Believe in you!
Arabic explanations of the Qur’an:
إِن نَّقُولُ إِلَّا ٱعۡتَرَىٰكَ بَعۡضُ ءَالِهَتِنَا بِسُوٓءٖۗ قَالَ إِنِّيٓ أُشۡهِدُ ٱللَّهَ وَٱشۡهَدُوٓاْ أَنِّي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ
(54) We ˹shall˺ only say that some of our gods overcame you with harm![2561]” He said: “˹Then˺ I certainly call Allah to bear witness, and bear witness you ˹also˺ that I disavow that which you Associate[2562]
[2561] That is, they superstitiously believed that a god of theirs ‘touched’ him with madness for speaking ill of them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2562] This is a resolute reply that shows how little he cares for their idols, which they falsely believe are able to inflict harm (cf. Ibn ʿĀshūr).
[2562] This is a resolute reply that shows how little he cares for their idols, which they falsely believe are able to inflict harm (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
مِن دُونِهِۦۖ فَكِيدُونِي جَمِيعٗا ثُمَّ لَا تُنظِرُونِ
Arabic explanations of the Qur’an:
إِنِّي تَوَكَّلۡتُ عَلَى ٱللَّهِ رَبِّي وَرَبِّكُمۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذُۢ بِنَاصِيَتِهَآۚ إِنَّ رَبِّي عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
(56) Verily, I have put my trust in Allah, my Lord and your Lord[2563]. There is not a moving creature without Him taking it by the forelock[2564]; verily my Lord is on a Straight Path[2565].
[2563] This firm stand is akin to that of Prophet Noah’s (عليه السلام); such is the unshakable Faith of these beacons of guidance: “Recite to them ˹Muhammad˺ the ˹notable˺ news of Nūḥ when he said to his people: “My people, if my staying ˹among you˺ and reminding ˹of you˺ of Allah’s Signs is ˹so˺ unbearable for you – then in Allah I ˹unshakably˺ trust – so deliberate your affair, ˹collectively˺ you and your Associates, and find no qualms about your affair, then administer it to me and afford me no respite!” (10: 71).
[2564] Nāṣiyah (lit. forelock), and, in particular, the ‘taking by it’ as is this instance, is metonymous for God’s wielding control over His creatures. God Almighty has Perfect Power over His creation and, thus, Prophet Hūd clearly communicated to his people that none of their gods could harm him naught (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This realization has got to be felt and lived by, by the Believers at all times. Abū Hurayrah (رضي الله عنه) narrated that: “The Messenger of Allah (ﷺ) used to bid us when we went to sleep to say: “O Allah! Lord of the Heavens, Earth, and the Great Throne; Our Lord and the Lord of everything; Splitter of the seed and the date stone; Sender down of the Torah, the Evangel and the Furqān ˹the Qur’an˺: I seek refuge in You from the evil of every creature You are taking by the forelock. You are the First, nothing is before You; You are the Last, nothing is after You; You are the Obvious, nothing is more obvious than You; You are the Near, nothing is nearer than You: Settle our debts for us and spare us from poverty”” (Muslim: 2713).
[2565] That is the path of Truth and Justice. God Almighty does not deal anyone wrongfully and His Speech and Deeds are always accurate and wise in both His decrees and law setting (cf. al-Ṭabarī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 177, al-Saʿdī).
[2564] Nāṣiyah (lit. forelock), and, in particular, the ‘taking by it’ as is this instance, is metonymous for God’s wielding control over His creatures. God Almighty has Perfect Power over His creation and, thus, Prophet Hūd clearly communicated to his people that none of their gods could harm him naught (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This realization has got to be felt and lived by, by the Believers at all times. Abū Hurayrah (رضي الله عنه) narrated that: “The Messenger of Allah (ﷺ) used to bid us when we went to sleep to say: “O Allah! Lord of the Heavens, Earth, and the Great Throne; Our Lord and the Lord of everything; Splitter of the seed and the date stone; Sender down of the Torah, the Evangel and the Furqān ˹the Qur’an˺: I seek refuge in You from the evil of every creature You are taking by the forelock. You are the First, nothing is before You; You are the Last, nothing is after You; You are the Obvious, nothing is more obvious than You; You are the Near, nothing is nearer than You: Settle our debts for us and spare us from poverty”” (Muslim: 2713).
[2565] That is the path of Truth and Justice. God Almighty does not deal anyone wrongfully and His Speech and Deeds are always accurate and wise in both His decrees and law setting (cf. al-Ṭabarī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 177, al-Saʿdī).
Arabic explanations of the Qur’an:
فَإِن تَوَلَّوۡاْ فَقَدۡ أَبۡلَغۡتُكُم مَّآ أُرۡسِلۡتُ بِهِۦٓ إِلَيۡكُمۡۚ وَيَسۡتَخۡلِفُ رَبِّي قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّونَهُۥ شَيۡـًٔاۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ
(57) ˹But˺ If you turn away, then I have delivered to you what I was sent to you with[2566]. My Lord shall bring to succeed you other people and you shall not harm Him in the least—verily, My Lord is Trustee[2567] over everything!”
[2566] Through this delivery he established the case against his people and whether they heeded or not he was not to be held to account over their choice of path (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2567] al-Ḥāfiẓ is one of the Most Beautiful Names of God Almighty. It derives from the verb ḥafiẓa which has the dual meaning of to keep record of and to preserve and protect from harm. Here, Prophet Hūd (عليه السلام) intended both meanings: that God keeps a record of the speech and deeds of His servants and will hold them to account over them, and that God is his Protector from peoples’ harm should they intend him evil (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2567] al-Ḥāfiẓ is one of the Most Beautiful Names of God Almighty. It derives from the verb ḥafiẓa which has the dual meaning of to keep record of and to preserve and protect from harm. Here, Prophet Hūd (عليه السلام) intended both meanings: that God keeps a record of the speech and deeds of His servants and will hold them to account over them, and that God is his Protector from peoples’ harm should they intend him evil (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Arabic explanations of the Qur’an:
وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا هُودٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَنَجَّيۡنَٰهُم مِّنۡ عَذَابٍ غَلِيظٖ
(58) When Our Command came, We delivered Hūd and those who have Believed with him by Mercy from Us; We delivered them from a dense punishment[2568].
[2568] This punishment could be either the Punishment that will come in the Hereafter (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī), or the frightful punishment that actually befell the ʿĀd (cf. al-Baghawī, al-Saʿdī).
Arabic explanations of the Qur’an:
وَأُتۡبِعُواْ فِي هَٰذِهِ ٱلدُّنۡيَا لَعۡنَةٗ وَيَوۡمَ ٱلۡقِيَٰمَةِۗ أَلَآ إِنَّ عَادٗا كَفَرُواْ رَبَّهُمۡۗ أَلَا بُعۡدٗا لِّعَادٖ قَوۡمِ هُودٖ
(60) ˹So˺ They were pursued by Damnation in this worldly life; and on the Day of Resurrection ˹as well˺. Nay, but ʿĀd did indeed Deny in their Lord; nay, but away with ʿĀd, the people of Hūd.
Arabic explanations of the Qur’an:
۞ وَإِلَىٰ ثَمُودَ أَخَاهُمۡ صَٰلِحٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ هُوَ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ وَٱسۡتَعۡمَرَكُمۡ فِيهَا فَٱسۡتَغۡفِرُوهُ ثُمَّ تُوبُوٓاْ إِلَيۡهِۚ إِنَّ رَبِّي قَرِيبٞ مُّجِيبٞ
(61) [2569]And to Thamūd ˹We sent˺ their brother Ṣāliḥ. He said: “My people, worship Allah ˹alone˺, there is no god for you besides Him. He initiated you from Earth[2570] and made you its cultivators so seek His forgiveness and thereafter repent to Him: verily, my Lord is All-Near, All-Answering[2571].
[2569] The Thamūd, besides the ʿĀd, was yet another Arabian tribe who rebelled against their Messenger and, thus, were destroyed (cf. al-Biqāʿī, Naẓm al-Durar).
[2570] This is a reminder of the great bounty of the creation of their father, Adam (عليه السلام), the father of humanity who was created from the clay of Earth (cf. 6: 2, al-Ṭabarī, Ibn Kathīr); an everlasting Sign of God Almighty’s worthiness of devoted worship.
[2571] “Should My servants ask you about Me, I am near. I answer the Prayer of the one who prays. Let them ˹then˺ respond to Me and Believe in Me so that they might be guided” (2: 186).
[2570] This is a reminder of the great bounty of the creation of their father, Adam (عليه السلام), the father of humanity who was created from the clay of Earth (cf. 6: 2, al-Ṭabarī, Ibn Kathīr); an everlasting Sign of God Almighty’s worthiness of devoted worship.
[2571] “Should My servants ask you about Me, I am near. I answer the Prayer of the one who prays. Let them ˹then˺ respond to Me and Believe in Me so that they might be guided” (2: 186).
Arabic explanations of the Qur’an:
قَالُواْ يَٰصَٰلِحُ قَدۡ كُنتَ فِينَا مَرۡجُوّٗا قَبۡلَ هَٰذَآۖ أَتَنۡهَىٰنَآ أَن نَّعۡبُدَ مَا يَعۡبُدُ ءَابَآؤُنَا وَإِنَّنَا لَفِي شَكّٖ مِّمَّا تَدۡعُونَآ إِلَيۡهِ مُرِيبٖ
(62) They said: “Ṣāliḥ, we had hopes in you before this![2572] Do you instruct us against worshipping that which our fathers ˹used to˺ worship! Indeed, we surely are in greatly unsettling doubt about what you call us to!”
[2572] That is to say: “We are disappointed in you”. This is to show their strong disapproval of his call and give vent to their rebuke of it (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَءَاتَىٰنِي مِنۡهُ رَحۡمَةٗ فَمَن يَنصُرُنِي مِنَ ٱللَّهِ إِنۡ عَصَيۡتُهُۥۖ فَمَا تَزِيدُونَنِي غَيۡرَ تَخۡسِيرٖ
(63) He said: “My people! Would you ˹not˺ see that if I had evidence from my Lord and ˹that˺ He gave me Mercy from His Own[2573], who would then come to my aid before Allah if I disobey Him; you increase me nothing but ˹perdicious˺ losing.
[2573] The Message from God Almighty is mercy to humans (cf. al-Ṭabarī, al-Qurṭubī).
Arabic explanations of the Qur’an:
وَيَٰقَوۡمِ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمۡ ءَايَةٗۖ فَذَرُوهَا تَأۡكُلۡ فِيٓ أَرۡضِ ٱللَّهِۖ وَلَا تَمَسُّوهَا بِسُوٓءٖ فَيَأۡخُذَكُمۡ عَذَابٞ قَرِيبٞ
(64) My people! This is the she-camel of Allah[2574], a Sign for you, so let it graze ˹freely˺ in the land of Allah and touch it not with ˹any˺ harm[2575]; else a close by punishment will betake you”.
[2574] For more of the miracle of the she-camel and the story of Ṣāliḥ in general, see 7: 73-79.
[2575] “He said: “Here is a she-camel ˹as a Sign for you˺. She will have her turn to drink as you have yours, each on an appointed day. *And touch her not with harm, lest you be taken by the Punishment of a tremendous day” (26: 155-156).
[2575] “He said: “Here is a she-camel ˹as a Sign for you˺. She will have her turn to drink as you have yours, each on an appointed day. *And touch her not with harm, lest you be taken by the Punishment of a tremendous day” (26: 155-156).
Arabic explanations of the Qur’an:
فَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا صَٰلِحٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَمِنۡ خِزۡيِ يَوۡمِئِذٍۚ إِنَّ رَبَّكَ هُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُ
(66) When Our Command came, We delivered Ṣāliḥ and those who Believed with him by Mercy from Us from the disgrace of that day—verily ˹Muhammad˺ your Lord is the All-Powerful, All-Prevailing![2576]
[2576] This reflective imposition brings relevance from the story of Prophet Ṣāliḥ (عليه السلام) to the adverse circumstances that the Messenger (ﷺ) was enduring.
Arabic explanations of the Qur’an:
وَلَقَدۡ جَآءَتۡ رُسُلُنَآ إِبۡرَٰهِيمَ بِٱلۡبُشۡرَىٰ قَالُواْ سَلَٰمٗاۖ قَالَ سَلَٰمٞۖ فَمَا لَبِثَ أَن جَآءَ بِعِجۡلٍ حَنِيذٖ
(69) [2577]Verily, Our messengers came to Ibrāhīm with the glad tiding[2578]. They said: “Peace![2579]” and he said: “Peace!” Little did he linger to bring a roasted calf.
[2577] The ‘messengers’ spoken of in this passage and the next are angels sent by God for the punishment of Lot’s people; such is their coming upon the wrongful. This is by way of answering the Makkan Deniers’ request for the coming of an angel with the Messenger (ﷺ) (cf. Ibn ʿĀshūr). Angels descending to Earth have only one job: to deliver what is ‘true’; “either a Message to a human Messenger or a Punishment from God upon those who Deny it” (Mujāhid, quoted in al-Ṭabarī). “They ˹brashly˺ say: “O you to whom the Reminder is revealed! You must be insane! *Why do you not bring us the angels, if what you say is true?” *We do not send down the angels, save in Truth ˹Punishment˺, and were We to do so, they would be granted no respite!” (15: 6-8).
[2578] The good news that he was about to have children of his own (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). However, al-Shinqīṭī, based on Ayas 51: 32-33 and 29: 3, also points out the possibility of this piece of good news being the imminent destruction of the people of Lot, whose sin was of a most singular, earth-shattering nature (for more on them see 7: 80-84), especially as their Messenger Lot (عليه السلام) was Abraham’s own nephew who did not live too far from him at that given time (cf. Ibn Kathīr, Ibn ʿĀshūr). This fact may shed new light on our reading of the passage at hand.
[2579] This greeting is a becoming prelude to good news (cf. Ibn ʿĀshūr); put nicely and simply as a nominal sentence which, in Arabic, is more affirmative than the verbal sentence (cf. Ibn ʿAṭiyyah, Abū Ḥayyān) which would also allay fears immediately. People in those times had no cover of protection besides themselves and so they placed great importance on the show of others’ goodwill, especially strangers; a peace greeting put so bore special significance.
[2578] The good news that he was about to have children of his own (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). However, al-Shinqīṭī, based on Ayas 51: 32-33 and 29: 3, also points out the possibility of this piece of good news being the imminent destruction of the people of Lot, whose sin was of a most singular, earth-shattering nature (for more on them see 7: 80-84), especially as their Messenger Lot (عليه السلام) was Abraham’s own nephew who did not live too far from him at that given time (cf. Ibn Kathīr, Ibn ʿĀshūr). This fact may shed new light on our reading of the passage at hand.
[2579] This greeting is a becoming prelude to good news (cf. Ibn ʿĀshūr); put nicely and simply as a nominal sentence which, in Arabic, is more affirmative than the verbal sentence (cf. Ibn ʿAṭiyyah, Abū Ḥayyān) which would also allay fears immediately. People in those times had no cover of protection besides themselves and so they placed great importance on the show of others’ goodwill, especially strangers; a peace greeting put so bore special significance.
Arabic explanations of the Qur’an:
فَلَمَّا رَءَآ أَيۡدِيَهُمۡ لَا تَصِلُ إِلَيۡهِ نَكِرَهُمۡ وَأَوۡجَسَ مِنۡهُمۡ خِيفَةٗۚ قَالُواْ لَا تَخَفۡ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمِ لُوطٖ
(70) When he saw ˹that˺ their hands did not reach out for it, he deemed them strange and became apprehensive of them[2580]. They said: “Fear not. We have been sent to Lot’s people”.
[2580] He read their refraining from eating his food as an ill sign of malicious intent as the custom, a kind of chivalric code, was in those societies to distance themselves from ties, which could be as easily established by, for instance, accepting someone’s invitation or eating his food, that could see them morally indebted to the person concerned. If one turned down a good gesture it meant that one did not want peace and/or that one was ungrateful to a benefactor (cf. Ibn ʿĀshur).
Arabic explanations of the Qur’an:
وَٱمۡرَأَتُهُۥ قَآئِمَةٞ فَضَحِكَتۡ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ
(71) His woman[2581] was standing; she laughed[2582] and We gave her the glad tiding of ˹the coming of ˺ Isḥāq and after Isḥāq ˹the coming of ˺ Yaʿqūb[2583].
[2581] His wife.
[2582] Exegetes have speculated as to why she laughed, but mostly they agree that this was because she wondered at how ignorant she thought the people of Lūṭ were of their imminent fate (cf. al-Ṭabarī), or for her elation at their well-earned doom (cf. Ibn Kathīr).
[2583] She was given the happy news of a child, Isaac, and a grandchild, Jacob (cf. al-Ṭabarī, al-Qurṭubī), in person and pointedly because she had no children of her own, unlike Abraham (عليه السلام) who had a son, Prophet Ishmael (عليه السلام) through Hagar. This, then, was particularly happy news for Sarah (cf. Abū Ḥayyān).
[2582] Exegetes have speculated as to why she laughed, but mostly they agree that this was because she wondered at how ignorant she thought the people of Lūṭ were of their imminent fate (cf. al-Ṭabarī), or for her elation at their well-earned doom (cf. Ibn Kathīr).
[2583] She was given the happy news of a child, Isaac, and a grandchild, Jacob (cf. al-Ṭabarī, al-Qurṭubī), in person and pointedly because she had no children of her own, unlike Abraham (عليه السلام) who had a son, Prophet Ishmael (عليه السلام) through Hagar. This, then, was particularly happy news for Sarah (cf. Abū Ḥayyān).
Arabic explanations of the Qur’an:
قَالُوٓاْ أَتَعۡجَبِينَ مِنۡ أَمۡرِ ٱللَّهِۖ رَحۡمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيۡكُمۡ أَهۡلَ ٱلۡبَيۡتِۚ إِنَّهُۥ حَمِيدٞ مَّجِيدٞ
(73) They said: “Do you find Allah’s Command bizarre![2584] Allah’s Mercy and Blessings on you, people of the house[2585]—He is verily All-Praiseworthy, Most Glorious.
[2584] Such is God Almighty’s Omnipotence: “She ˹Mariam˺ said: “My Lord, how can I have a child, while no human ˹has ever˺ touched me?” He said: “Thus Allah creates what He wills. When He decrees a matter, He only says: “Be!” and it is”” (3: 47).
[2585] Abraham’s (عليه السلام) household (cf. al-Ṭabarī, al-Baghawī). ʿAbdul Raḥmān Ibn Abī Laylā said: “Kaʿb Ibn ʿUjrah (رضي الله عنه) met me and said: “Shall I not present you with a gift I heard from the Prophet (ﷺ)”. I said: “Yes!” He said: “We asked the Messenger of Allah (ﷺ): “Messenger of Allah! In what way can supplicating for blessings and peace upon you and your family be conveyed? Allah has told us how to greet each other”. He said: “Say: “O Allah! Descend Your ṣalāh ˹peace and blessings˺ on Muhammad and the family of Muhammad as You descended your ṣalāh on Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Laudable, the Glorious. O Allah! Bless Muhammad and the family of Muhammad as You blessed Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Laudable, the Glorious˺”” (al-Bukhārī: 3370; Muslim: 406).
[2585] Abraham’s (عليه السلام) household (cf. al-Ṭabarī, al-Baghawī). ʿAbdul Raḥmān Ibn Abī Laylā said: “Kaʿb Ibn ʿUjrah (رضي الله عنه) met me and said: “Shall I not present you with a gift I heard from the Prophet (ﷺ)”. I said: “Yes!” He said: “We asked the Messenger of Allah (ﷺ): “Messenger of Allah! In what way can supplicating for blessings and peace upon you and your family be conveyed? Allah has told us how to greet each other”. He said: “Say: “O Allah! Descend Your ṣalāh ˹peace and blessings˺ on Muhammad and the family of Muhammad as You descended your ṣalāh on Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Laudable, the Glorious. O Allah! Bless Muhammad and the family of Muhammad as You blessed Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Laudable, the Glorious˺”” (al-Bukhārī: 3370; Muslim: 406).
Arabic explanations of the Qur’an:
فَلَمَّا ذَهَبَ عَنۡ إِبۡرَٰهِيمَ ٱلرَّوۡعُ وَجَآءَتۡهُ ٱلۡبُشۡرَىٰ يُجَٰدِلُنَا فِي قَوۡمِ لُوطٍ
Arabic explanations of the Qur’an:
يَٰٓإِبۡرَٰهِيمُ أَعۡرِضۡ عَنۡ هَٰذَآۖ إِنَّهُۥ قَدۡ جَآءَ أَمۡرُ رَبِّكَۖ وَإِنَّهُمۡ ءَاتِيهِمۡ عَذَابٌ غَيۡرُ مَرۡدُودٖ
(76) ˹The angels said:˺ “O Ibrāhīm, leave this ˹behind˺[2586]. Indeed your Lord’s Command has already come! Indeed a punishment against which there is no fending shall come upon them!”
[2586] Compassionate as Abraham was to intercede on behalf of such gravely wrongful people, he was told by the angels to cease; the matter had been set and sealed (cf. al-Biqāʿī, Naẓm al-Durar).
Arabic explanations of the Qur’an:
وَلَمَّا جَآءَتۡ رُسُلُنَا لُوطٗا سِيٓءَ بِهِمۡ وَضَاقَ بِهِمۡ ذَرۡعٗا وَقَالَ هَٰذَا يَوۡمٌ عَصِيبٞ
(77) When Our messengers came to Lūṭ, he became distraught and found them insufferable[2587], and said: “This ˹truly˺ is a tough day!”
[2587] He feared the worst for them whereby his people would want to physically violate them. Knowing how hooked on their vileness they were, he rightly predicted their reaction (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Arabic explanations of the Qur’an:
وَجَآءَهُۥ قَوۡمُهُۥ يُهۡرَعُونَ إِلَيۡهِ وَمِن قَبۡلُ كَانُواْ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِۚ قَالَ يَٰقَوۡمِ هَٰٓؤُلَآءِ بَنَاتِي هُنَّ أَطۡهَرُ لَكُمۡۖ فَٱتَّقُواْ ٱللَّهَ وَلَا تُخۡزُونِ فِي ضَيۡفِيٓۖ أَلَيۡسَ مِنكُمۡ رَجُلٞ رَّشِيدٞ
(78) His people came to him rushing in a hustle[2588] – they were used to committing many a grave evil; he said: “My people, these are my daughters[2589], they are purer for you! So be Mindful of Allah and do not bring shame upon me as to my guests! Is there not among you a level-headed man!”
[2588] This imagery vividly captures how far they were gone in their wild lustfulness: “The people of the city came in ˹mad˺ joy ˹at news of the new arrivals˺. *He said: “These are my guests: disgrace me not! *Fear Allah, and shame me not!” (15: 67-69).
[2589] Exegetes hold different opinions as to who Prophet Lot (عليه السلام) exactly meant by ‘my daughters’. al-Ṭabarī, Ibn Kathīr, Riḍā and Ibn ʿĀshūr have it that he meant by these, given that a Prophet is the patriarch of his nation, the assaulters’ own women. On the other hand, other exegetes, for example, al-Baghawī, Ibn ʿAṭiyyah, Ibn al-Qayyim¸ al-Jawāb al-Kāfī, p. 172, are of the view that he actually meant his own biological daughters. al-Qāsimī further explains that this was to show that he was ready to protect his guests from defilement by whatever means was available, as a gesture of honour befitting a Prophet’s dictates, and in full realization that these men were only and wholeheartedly lusting after those of their own sex and that no such mere face-saving offer would lure them. Yet, Ibn al-Jawzī has it that this was an offer of marriage.
[2589] Exegetes hold different opinions as to who Prophet Lot (عليه السلام) exactly meant by ‘my daughters’. al-Ṭabarī, Ibn Kathīr, Riḍā and Ibn ʿĀshūr have it that he meant by these, given that a Prophet is the patriarch of his nation, the assaulters’ own women. On the other hand, other exegetes, for example, al-Baghawī, Ibn ʿAṭiyyah, Ibn al-Qayyim¸ al-Jawāb al-Kāfī, p. 172, are of the view that he actually meant his own biological daughters. al-Qāsimī further explains that this was to show that he was ready to protect his guests from defilement by whatever means was available, as a gesture of honour befitting a Prophet’s dictates, and in full realization that these men were only and wholeheartedly lusting after those of their own sex and that no such mere face-saving offer would lure them. Yet, Ibn al-Jawzī has it that this was an offer of marriage.
Arabic explanations of the Qur’an:
قَالَ لَوۡ أَنَّ لِي بِكُمۡ قُوَّةً أَوۡ ءَاوِيٓ إِلَىٰ رُكۡنٖ شَدِيدٖ
(80) He said: “If only I had power against you or could seek the support of unflinching backing![2590]”
[2590] He thought he lacked the necessary cover of protection, especially that of his own clan (cf. al-Baiḍāwī, al-Shawkānī). But, in that dire situation, his Protector was none but God Almighty. Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “May Allah bless Lūṭ; he sought the support of ˹true˺ Unflinching Backing!” (al-Bukhārī: 3372; Muslim: 151).
Arabic explanations of the Qur’an:
قَالُواْ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓاْ إِلَيۡكَۖ فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٌ إِلَّا ٱمۡرَأَتَكَۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمۡۚ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ
(81) They said: “Lūṭ, we are the messengers of your Lord; they shall not reach you[2591]. So travel with your household in the small hours[2592] and let not any of you look back except your woman[2593]; she shall be afflicted with what they are ˹to be˺ afflicted with. Their appointment is the morn. Is not the morn near!”
[2591] At this point, God blinded their sights (cf. Ibn ʿĀshūr): “They surely solicited his guests of him, so We sealed their eyes” (54: 37).
[2592] They made their escape very late at night at the time of saḥar, i.e. when dawn was about to break: “...except the house of Lūṭ; We delivered them ˹just˺ before dawn” (54: 34).
[2593] “So We saved him and his family, except for his woman; We destined her to be among the laggards” (27: 57).
[2592] They made their escape very late at night at the time of saḥar, i.e. when dawn was about to break: “...except the house of Lūṭ; We delivered them ˹just˺ before dawn” (54: 34).
[2593] “So We saved him and his family, except for his woman; We destined her to be among the laggards” (27: 57).
Arabic explanations of the Qur’an:
فَلَمَّا جَآءَ أَمۡرُنَا جَعَلۡنَا عَٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةٗ مِّن سِجِّيلٖ مَّنضُودٖ
(82) When Our Command came, We turned it upside-down[2594] and We hailed them with stones of hard-set clay ˹raining˺ in close succession;
[2594] Their villages were turned upside-down (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Their human nature was twisted and, thus, their punishment was of its like (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
Arabic explanations of the Qur’an:
مُّسَوَّمَةً عِندَ رَبِّكَۖ وَمَا هِيَ مِنَ ٱلظَّٰلِمِينَ بِبَعِيدٖ
(83) ˹labelled and˺ sealed[2595] with you Lord!” Nor are they ˹the stones˺ far from the wrongful![2596]
[2595] It is said that each carried the name of the person it was meant to pelt (cf. al-Qurṭubī). Such was the care taken of each individual among them for the vileness of their deeds.
[2596] This closing reflection on the story of Lūṭ’s people is a direct warning for those who follow their rebellious suit (cf. al-Saʿdī, Ibn Kathīr), especially the aggressing Qurayshites who tormented the Believers (cf. al-Ṭabarī).
[2596] This closing reflection on the story of Lūṭ’s people is a direct warning for those who follow their rebellious suit (cf. al-Saʿdī, Ibn Kathīr), especially the aggressing Qurayshites who tormented the Believers (cf. al-Ṭabarī).
Arabic explanations of the Qur’an:
۞ وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ وَلَا تَنقُصُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَۖ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ وَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ مُّحِيطٖ
(84) And to Midian ˹We sent˺ their brother Shuʿayb. He said: “My people, worship Allah ˹alone˺, there is no god for you besides Him. Do not give short measure and weight ˹for others˺[2597]; I see that you are well off and I fear for you an enveloping[2598] day’s punishment”.
[2597] Whereas the cardinal sin of Lot’s people was lust, the people of Shuʿayb’s major sin was greed (cf. al-Saʿdī); they did not trade fairly with others. For background information on the story of Prophet Shuʿayb (عليه السلام) see 7: 85-93.
[2598] Of which there is no way out (cf. al-Ṭabarī, al-Qurṭubī).
[2598] Of which there is no way out (cf. al-Ṭabarī, al-Qurṭubī).
Arabic explanations of the Qur’an:
وَيَٰقَوۡمِ أَوۡفُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ
(85) “My people, give full measure and weight fairly, do not swindle people out of the things that are ˹rightly˺ theirs and do not set about the land with ˹most˺ egregious corruption[2599];
[2599] al-ʿUthuww (taʿthaw being the jussive form, second person plural verb) is the worst kind of corruption (cf. Ibn Fāris, Maqāyīs al-Lughah, Ibn ʿAṭiyyah).
Although, the ramifications and repercussions of financial fraud are widespread and seriously socially disruptive and its unchecked spread generates a most dire consequence on the prosperity and sustainability of any community (cf. Ibn ʿĀshūr), it was not by any means their only sin: “Do not also sit ˹in ambush˺ at every path threatening and turning away from the road of Allah those who Believe wanting it to be crooked” (7: 86).
Although, the ramifications and repercussions of financial fraud are widespread and seriously socially disruptive and its unchecked spread generates a most dire consequence on the prosperity and sustainability of any community (cf. Ibn ʿĀshūr), it was not by any means their only sin: “Do not also sit ˹in ambush˺ at every path threatening and turning away from the road of Allah those who Believe wanting it to be crooked” (7: 86).
Arabic explanations of the Qur’an:
بَقِيَّتُ ٱللَّهِ خَيۡرٞ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَۚ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ
(86) what Allah leaves out for you is better for you[2600], if only you ˹truly˺ Believe—I am not a keeper[2601] over you.”
[2600] After giving full measure, whatever is left, no matter how little it might be, is better and purer than whatever is fraudulently gained (cf. al-Ṭabarī). This can only be realized by those whose Faith comes between them and fraud; this is why Prophet Shuʿayb (عليه السلام) made it conditional (cf. al-Qurṭubī, al-Saʿdī): “Say: “The evil and the good are not equal even though the abundance of the evil may fascinate you”. So fear Allah, people of sound reason, so that you might be successful” (5: 100).
[2601] The Prophet’s (ﷺ) mission is to deliver the Message clearly and it is for whom he bears it to either heed it or not: “…your duty ˹Muhammad˺ is only to deliver the Message; the Reckoning is Ours” (13: 40).
[2601] The Prophet’s (ﷺ) mission is to deliver the Message clearly and it is for whom he bears it to either heed it or not: “…your duty ˹Muhammad˺ is only to deliver the Message; the Reckoning is Ours” (13: 40).
Arabic explanations of the Qur’an:
قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ
(87) They said: “Shuʿayb! Does your Prayer[2602] bid you that we are to abandon what our fathers ˹used to˺ worship or to do with our money whatever we please! ˹What?˺ You! Who is the most sagacious, sensible ˹one˺![2603]”
[2602] Prayer (ṣalāh) was topmost on their minds because it so sharply contradicted their practices the most (cf. Ibn ʿĀshūr).
[2603] This marks a deriding undertone in their reply (cf. Ibn Kathīr, al-Saʿdī). Their line of argument, as transpires in this aya, belies that they genuinely believed they held higher moral ground corresponding with what they thought was commonsense reason. By al-ḥalīm al-rashīd (the most sagacious, sensible ˹one˺) they actually meant the total opposite, i.e. al-safīh al-jāhil (the feeble-minded, witless) (cf. al-Shawkānī, Riḍā, Ibn ʿĀshūr). In linguistics such usage is known as antiphrasis or verbal irony.
[2603] This marks a deriding undertone in their reply (cf. Ibn Kathīr, al-Saʿdī). Their line of argument, as transpires in this aya, belies that they genuinely believed they held higher moral ground corresponding with what they thought was commonsense reason. By al-ḥalīm al-rashīd (the most sagacious, sensible ˹one˺) they actually meant the total opposite, i.e. al-safīh al-jāhil (the feeble-minded, witless) (cf. al-Shawkānī, Riḍā, Ibn ʿĀshūr). In linguistics such usage is known as antiphrasis or verbal irony.
Arabic explanations of the Qur’an:
قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَرَزَقَنِي مِنۡهُ رِزۡقًا حَسَنٗاۚ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ
(88) He said: “My people! Would you see that ˹I would deviate[2604]˺ if I had evidence from my Lord and ˹that˺ He provided for me handsomely![2605] I do not seek to turn around your backs to commit that against which I bid you; I only seek to set matters aright, whatever I can. My success is only with Allah; in Him I trust and to Him I devoutly repent!”
[2604] Cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿAṭiyyah, al-Saʿdī.
[2605] Although they fully understood what he was saying, they replied to him in such a manner so as to drive the message home once and for all and to show how bullishly adamant they were in their opposition. In this way, they thought he would desist from admonishing them (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[2605] Although they fully understood what he was saying, they replied to him in such a manner so as to drive the message home once and for all and to show how bullishly adamant they were in their opposition. In this way, they thought he would desist from admonishing them (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَيَٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِيٓ أَن يُصِيبَكُم مِّثۡلُ مَآ أَصَابَ قَوۡمَ نُوحٍ أَوۡ قَوۡمَ هُودٍ أَوۡ قَوۡمَ صَٰلِحٖۚ وَمَا قَوۡمُ لُوطٖ مِّنكُم بِبَعِيدٖ
(89) “My people! Let not your opposition to me drive you into being afflicted with what befell the people of Nūḥ or the people of Hūd or the people of Ṣāliḥ; ˹yet˺ the people of Lūṭ are not far off from you!”
Arabic explanations of the Qur’an:
قَالُواْ يَٰشُعَيۡبُ مَا نَفۡقَهُ كَثِيرٗا مِّمَّا تَقُولُ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفٗاۖ وَلَوۡلَا رَهۡطُكَ لَرَجَمۡنَٰكَۖ وَمَآ أَنتَ عَلَيۡنَا بِعَزِيزٖ
(91) They said: “Shuʿayb! We do not grasp much of what you say! We can ˹only˺ see that you are powerless amongst us. Had it not been for your ˹immediate˺ clan, we would have stoned you![2606] ˹Besides˺ You have no ˹great˺ regard in our sights!”
[2606] They could only use threats in the face of the numerous powerful arguments that Shuʿayb (عليه السلام) put forward to them (cf. Tafsīr al-Madīnah al-Munawwarah).
Arabic explanations of the Qur’an:
قَالَ يَٰقَوۡمِ أَرَهۡطِيٓ أَعَزُّ عَلَيۡكُم مِّنَ ٱللَّهِ وَٱتَّخَذۡتُمُوهُ وَرَآءَكُمۡ ظِهۡرِيًّاۖ إِنَّ رَبِّي بِمَا تَعۡمَلُونَ مُحِيطٞ
(92) He said: “My people, do you have more regard for my ˹immediate˺ clan than Allah; and you staunchly put Him behind you! Verily, My Lord encompasses[2607] what you do!”
[2607] God knows all about their stratagems. He records them and they will be held accountable for them (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
Arabic explanations of the Qur’an:
وَيَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَمَنۡ هُوَ كَٰذِبٞۖ وَٱرۡتَقِبُوٓاْ إِنِّي مَعَكُمۡ رَقِيبٞ
(93) My people labour in the state in which you are[2608] as I will be labouring ˹my own way˺, for ˹sure˺ you will come to know to whom will come disgracing punishment and who is the liar! Await and I shall lie in wait with you!”
[2608] That is to say, continue in your current state of Denial, refusing to heed the Signs of God with which you are satisfied, just as I will continue following the dictates of God and the path that leads to His Pleasure and I will not be hurt by your intransigence (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This statement marks a firm stand and a clear break from the Deniers (cf. Ibn Kathīr, al-Saʿdī): “Say ˹Muhammad˺: My people labour in the state in which you are, as I will be labouring ˹my own way˺, for sure you will come to know to whom belongs the last round in the land—indeed the wrongdoers do not prosper” (6: 135).
Arabic explanations of the Qur’an:
وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا شُعَيۡبٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِي دِيَٰرِهِمۡ جَٰثِمِينَ
(94) When Our Command came, We delivered Shuʿayb and those who Believed with him by Mercy from Us and the ˹mighty˺ shout[2609] betook the wrongful ones and they became ˹dead˺ fallen prone in their ˹very˺ land;
[2609] The people of Shuʿayb, as evident from the different Qur’anic ayas, were hit by different types of punishment. In Sura al-Aʿrāf it is said that they were hit by al-rajfah (the quake), here they are said to have been hit by al-ṣayḥah (the shout) and in Sura al-Shuʿarā’ it is said that the ‘day of the overshadowing’ (yawm al-ẓullah) overtook them. Ibn Kathīr explains that they were hit by all these types of punishment, and that mention of the type of punishment in each of these instances is relevant to the context in which it occurs. In al-Aʿrāf mention was made of the ‘quake’ because they threatened Shuʿayb and the Believers alongside him of eviction from their land and, thus, they were hit by a quake in that very land. In this aya, they were punished with the ‘shout’ because of the disdainful discourse that they threw at their Messenger, so the punishment was to ‘shut them’ up with a much ‘louder’ reply. Finally, in al-Shuʿarā’ they were overcome by the horrible punishment of the ‘day of the overshadowing’ because they asked for ‘chunks’ to fall on them from the sky: “Look how We diversify the Signs so that may they discern!” (6: 65).
Arabic explanations of the Qur’an:
كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَآۗ أَلَا بُعۡدٗا لِّمَدۡيَنَ كَمَا بَعِدَتۡ ثَمُودُ
(95) as if they had not ˹ever˺ thrived in it[2610]. Nay, but away with Midian as much as the Thamūd were cast away!
[2610] This is a much greater loss indeed than that of deviously seeking out financial gain: “The ones who declared Shuʿayb a liar ˹ended˺ as if they did not thrive in it ˹their land˺; the ones who declared Shuʿayb a liar were indeed the ˹real˺ losers!” (7: 92).
Arabic explanations of the Qur’an:
وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِـَٔايَٰتِنَا وَسُلۡطَٰنٖ مُّبِينٍ
[2611] A glimpse at the story of Prophet Moses (عليه السلام) is given here for its relevance to the story of Prophet Shuʿayb (عليه السلام). They lived during the same period of time, in not too far places from each other and Moses was wed to Shuʿayb’s daughter (cf. Ibn ʿĀshūr). So to mention them in succession, especially given how large Moses figures in the Qur’an, is to be somewhat expected (cf. al-Biqāʿī, Naẓm al-Durar).
[2612] That is the nine Signs that Moses came with (cf. 17: 101 and 27: 12) and his powerful arguments (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2612] That is the nine Signs that Moses came with (cf. 17: 101 and 27: 12) and his powerful arguments (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
Arabic explanations of the Qur’an:
إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦ فَٱتَّبَعُوٓاْ أَمۡرَ فِرۡعَوۡنَۖ وَمَآ أَمۡرُ فِرۡعَوۡنَ بِرَشِيدٖ
(97) to Pharaoh and his notables but they followed the command[2613] of Pharaoh; indeed Pharaoh’s command was never well-guided.
[2613] The word amr used here is polysemous. It could mean ‘command’ as chosen in this translation based on both al-Tafsīr al-Muyassar and al-Tafsīr al-Mukhtaṣar alluding to the aya: “So he ˹Pharaoh˺ made fools of his people and they obeyed him” (43: 54). It could also mean someone’s affairs and way of life. This meaning was chosen by al-Ṭabarī and Ibn Kathīr in their interpretation.
Arabic explanations of the Qur’an:
وَأُتۡبِعُواْ فِي هَٰذِهِۦ لَعۡنَةٗ وَيَوۡمَ ٱلۡقِيَٰمَةِۚ بِئۡسَ ٱلرِّفۡدُ ٱلۡمَرۡفُودُ
(99) They were pursued in this one ˹life˺ by Damnation[2614] and on the Day of Judgement; awful indeed is ˹the˺ mounting ˹of Damnations˺!
[2614] After their drowning (cf. al-Qurṭubī, al-Saʿdī).
Arabic explanations of the Qur’an:
ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡقُرَىٰ نَقُصُّهُۥ عَلَيۡكَۖ مِنۡهَا قَآئِمٞ وَحَصِيدٞ
(100) [2615]That ˹is˺ of the notable news of towns, We relate to you ˹Muhammad˺; among them there are ones still standing and other ones mowed down[2616].
[2615] What remains of the sura concludes it and points out the moral focus of the stories of the Noble Prophets told in it; God Almighty’s Noble Messengers (عليهم السلام) were sent to their peoples to guide them and, thus, they were to be obeyed. Those who obeyed were spared ghastly punishment in this life and will be treated honorably in the Hereafter, while those who rebelled were seized by destructive punishment in this life and will have humiliating treatment in the Hereafter. People need to be heedful of the Message and treat it with the due seriousness that it deserves.
[2616] Some of the towns talked of here had remains still standing at the time of the Prophet (ﷺ), and may very well still be extant today, that is they are ‘still standing’ (qā’im). On the other hand, other towns were totally obliterated, or to use the Qur’anic imagery, ‘mowed down’ (ḥasīd).
[2616] Some of the towns talked of here had remains still standing at the time of the Prophet (ﷺ), and may very well still be extant today, that is they are ‘still standing’ (qā’im). On the other hand, other towns were totally obliterated, or to use the Qur’anic imagery, ‘mowed down’ (ḥasīd).
Arabic explanations of the Qur’an:
وَمَا ظَلَمۡنَٰهُمۡ وَلَٰكِن ظَلَمُوٓاْ أَنفُسَهُمۡۖ فَمَآ أَغۡنَتۡ عَنۡهُمۡ ءَالِهَتُهُمُ ٱلَّتِي يَدۡعُونَ مِن دُونِ ٱللَّهِ مِن شَيۡءٖ لَّمَّا جَآءَ أَمۡرُ رَبِّكَۖ وَمَا زَادُوهُمۡ غَيۡرَ تَتۡبِيبٖ
(101) We did not do them injustice, but they did themselves injustice. Their gods, whom they prayed to besides Allah, availed them nothing when your Lord’s Command came; indeed they increased them nothing but carnage.
Arabic explanations of the Qur’an:
وَكَذَٰلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِيَ ظَٰلِمَةٌۚ إِنَّ أَخۡذَهُۥٓ أَلِيمٞ شَدِيدٌ
(102) Such is the seizing of your Lord when He seizes the towns while they are doing wrong; surely His seizing is painful, severe![2617]
[2617] Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My Lord, gives respite to the wrongdoer, until when He seizes him, He would never let go of him!” Then he (ﷺ) read: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong; surely His seizing is painful, severe!”” (al-Bukhārī: 4686; Muslim: 2583).
Arabic explanations of the Qur’an:
إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّمَنۡ خَافَ عَذَابَ ٱلۡأٓخِرَةِۚ ذَٰلِكَ يَوۡمٞ مَّجۡمُوعٞ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوۡمٞ مَّشۡهُودٞ
(103) Indeed in that is a Sign to whoever fears the Punishment of the Hereafter; that is a Day[2618] for which people will be gathered—that is a witnessed[2619] Day!
[2618] The Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr).
[2619] All of God’s creation will come to witness that Day (cf. al-Ṭabarī, Ibn Kathīr): “There is not a single moving creature on Earth or a bird flying with its two wings except them being nations like you – We left nothing unaccounted for in the Book – and then to their Lord they shall be gathered” (6: 38).
[2619] All of God’s creation will come to witness that Day (cf. al-Ṭabarī, Ibn Kathīr): “There is not a single moving creature on Earth or a bird flying with its two wings except them being nations like you – We left nothing unaccounted for in the Book – and then to their Lord they shall be gathered” (6: 38).
Arabic explanations of the Qur’an:
وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٖ مَّعۡدُودٖ
[2620] The Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr): “Say: “Verily, those of old and these latter ones * shall certainly be gathered on an appointed time of a known Day!”” (56: 49-50).
Arabic explanations of the Qur’an:
يَوۡمَ يَأۡتِ لَا تَكَلَّمُ نَفۡسٌ إِلَّا بِإِذۡنِهِۦۚ فَمِنۡهُمۡ شَقِيّٞ وَسَعِيدٞ
(105) a Day on which no soul will utter ˹a word˺ except with His permission[2621]; among them are the wretched and the cheerful[2622].
[2621] This is to indicate the seriousness of that grave Day and to show false the idolaters’ belief that their idols will intercede with God Almighty on their behalf on that Day (cf. Ibn ʿĀshūr): “On the Day the Spirit and the angels stand in rows, none speaking, save one whom the Most Gracious permits and who speaks aright” (78: 38). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) in the long Hadith of Intercession (al-Shafāʿah) said: “None will speak on that Day except for the Messengers; their prayer on that Day is: “O Allah, spare! Spare!” (al-Bukhārī: 7437; Muslim: 182).
[2622] The ‘wretched’ are the Deniers, while the ‘cheerful’ are the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2622] The ‘wretched’ are the Deniers, while the ‘cheerful’ are the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arabic explanations of the Qur’an:
فَأَمَّا ٱلَّذِينَ شَقُواْ فَفِي ٱلنَّارِ لَهُمۡ فِيهَا زَفِيرٞ وَشَهِيقٌ
(106) As for the wretched, they are in the Fire; in it they have ˹such ghastly˺ inhaling and exhaling![2623]
[2623] This painful image, which actively engages both the sense of hearing and imagination, warns against such dismal a fate (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۚ إِنَّ رَبَّكَ فَعَّالٞ لِّمَا يُرِيدُ
(107) They will abide therein forever – as long as the Heavens and Earth last[2624] – except whomever[2625] your Lord wishes—indeed ˹Muhammad˺ your Lord is surely Doer of what He wants!
[2624] Exegetes have postulated about what exactly is meant by al-samāwātu wa al-arḍu (Heavens and Earth/land and skies) here, given that the Qur’an clearly states that both the present Heavens and Earth will be replaced by others on the Day of Judgement: “On that Day the Earth shall be changed into other than the Earth, and the Heavens ˹too˺, and they will appear before Allah, the One, the All-Conquering” (14: 48). Ibn Kathīr, Ibn al-Anbārī, and Ibn ʿĀshūr said that this could mean one of two things. First, that this is a Qur’anic expression which follows a rhetorical trope and that the Arabians of the time of revelation were used to saying such an expression in a hyperbolic manner. Secondly, that the al-samāwātu wa al-arḍu meant here are the land and skies of the Hereafter.
[2625] Illā mā shā’a could be translated as except ‘whatever’ or ‘whomever’ because the Arabic relative pronoun mā is usually used to refer to non-intelligent objects whereas man is used for humans. Given that it is used elsewhere in the Qur’an to refer to humans (cf. 4: 3) a substantial number of exegetes took mā here to refer to ʿuṣātu al-muwaḥḥidīn, the sinners among those who testify ‘the declaration of monotheism’ (Lā ilaha illā Allāh (there is no god but Allah)) (cf. al-Ṭabarī, al-Samʿānī, Ibn Kathīr, al-Tafsīr al-Muyassar). Whereas, those who took it to refer to non-intelligent objects interpret this exception to mean the period that takes place prior to their actual accession into Hellfire, i.e. they abide in Hellfire at all times with the exception of the time that elapsed before they were admitted into it (cf. al-Saʿdī), or that it is used by way of pressing the point of the eternity of their stay in Hell, and that is so not because of itself per se but rather because of the Will of God Almighty and that nothing is ‘eternal’ unless God Almighty Wills it so (cf. al-Qurṭubī, al-Alūsī, al-Qāsimī).
Anas Ibn Mālik (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has the weight of a single grain of barley of goodness in his heart will get out of Hellfire. Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has the weight of a single grain of wheat of goodness in his heart will also get out of Hellfire. Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has a mote’s weight of goodness in his heart will also get out of Hellfire” (al-Bukhārī: 44; Muslim: 139). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The Companions of Paradise will enter it; He (God Almighty) will admit into it whomever He wishes by His Mercy. And the Companions of Hellfire will enter into it. Then He (سبحانه وتعالى) says ˹to the angels˺: “Go looking and whomever you find in it ˹Hellfire˺ who has the weight of a mustard seed of Faith in his heart; get him out!” They will then be brought out ˹looking like˺ bitumen, charred and thrown into the River of Life and they grow like a seed grows by the side of a stream; do you not see that it grows yellowish and twisted!” (al-Bukhārī: 22; Muslim: 184).
[2625] Illā mā shā’a could be translated as except ‘whatever’ or ‘whomever’ because the Arabic relative pronoun mā is usually used to refer to non-intelligent objects whereas man is used for humans. Given that it is used elsewhere in the Qur’an to refer to humans (cf. 4: 3) a substantial number of exegetes took mā here to refer to ʿuṣātu al-muwaḥḥidīn, the sinners among those who testify ‘the declaration of monotheism’ (Lā ilaha illā Allāh (there is no god but Allah)) (cf. al-Ṭabarī, al-Samʿānī, Ibn Kathīr, al-Tafsīr al-Muyassar). Whereas, those who took it to refer to non-intelligent objects interpret this exception to mean the period that takes place prior to their actual accession into Hellfire, i.e. they abide in Hellfire at all times with the exception of the time that elapsed before they were admitted into it (cf. al-Saʿdī), or that it is used by way of pressing the point of the eternity of their stay in Hell, and that is so not because of itself per se but rather because of the Will of God Almighty and that nothing is ‘eternal’ unless God Almighty Wills it so (cf. al-Qurṭubī, al-Alūsī, al-Qāsimī).
Anas Ibn Mālik (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has the weight of a single grain of barley of goodness in his heart will get out of Hellfire. Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has the weight of a single grain of wheat of goodness in his heart will also get out of Hellfire. Whoever says: “Lā ilaha illā Allāh (there is no god but Allah)” and has a mote’s weight of goodness in his heart will also get out of Hellfire” (al-Bukhārī: 44; Muslim: 139). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The Companions of Paradise will enter it; He (God Almighty) will admit into it whomever He wishes by His Mercy. And the Companions of Hellfire will enter into it. Then He (سبحانه وتعالى) says ˹to the angels˺: “Go looking and whomever you find in it ˹Hellfire˺ who has the weight of a mustard seed of Faith in his heart; get him out!” They will then be brought out ˹looking like˺ bitumen, charred and thrown into the River of Life and they grow like a seed grows by the side of a stream; do you not see that it grows yellowish and twisted!” (al-Bukhārī: 22; Muslim: 184).
Arabic explanations of the Qur’an:
۞ وَأَمَّا ٱلَّذِينَ سُعِدُواْ فَفِي ٱلۡجَنَّةِ خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۖ عَطَآءً غَيۡرَ مَجۡذُوذٖ
(108) As for those who are made cheerful, ˹they are˺ in Paradise; therein they abide forever – as long as the Heavens and Earth last – except whomever[2626] your Lord wishes—a giving which is never cut off!
[2626] This is the same as in the previous aya. However, exegetes took the exception here to refer to the sinners among those who testify the declaration of monotheism (Lā ilaha illā Allāh (there is no god but Allah)), because of the time they have to spend in Hellfire (cf. al-Ṭabarī, al-Samʿānī, Ibn ʿĀshūr). Yet in the considered opinion of Ibn Kathīr, their eternal stay is not an obligation in and of itself but is due to God Almighty’s boundless Grace. This is why, Ibn Kathīr opines, the Companions of Paradise are inspired with Glorification (al-tasbīḥ) and Praise (al-taḥmīd) as much as they are inspired to breathe. Yet this Divine Grace, as in the next aya, is everlasting and will never come to an end (cf. Ibn Kathīr, Ibn al-Qayyim, Ḥādī al-Arwāḥ, p. 345).
Arabic explanations of the Qur’an:
فَلَا تَكُ فِي مِرۡيَةٖ مِّمَّا يَعۡبُدُ هَٰٓؤُلَآءِۚ مَا يَعۡبُدُونَ إِلَّا كَمَا يَعۡبُدُ ءَابَآؤُهُم مِّن قَبۡلُۚ وَإِنَّا لَمُوَفُّوهُمۡ نَصِيبَهُمۡ غَيۡرَ مَنقُوصٖ
(109) [2627]So, do not be ˹Muhammad˺ in doubt about what these worship[2628]. They only worship as their fathers used to worship in aforetimes. We shall bestow upon them their share[2629] in full, undiminished.
[2627] Having thrashed out the heart of the matter in this passage, the Messenger (ﷺ) is given directions as to what immediate course of action to take to face up to the surrounding adverse circumstances.
[2628] Firmness of stand naturally springs from unshakable belief in one’s rightfulness and the erroneousness of one’s foes; this is the surest first step. They blindly take the same course as their fathers and the many nations that God destroyed (cf. Ibn ʿĀshūr).
[2629] Their full share (naṣīb) of whatever good was destined for them in this worldly life and the share of Punishment in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr).
[2628] Firmness of stand naturally springs from unshakable belief in one’s rightfulness and the erroneousness of one’s foes; this is the surest first step. They blindly take the same course as their fathers and the many nations that God destroyed (cf. Ibn ʿĀshūr).
[2629] Their full share (naṣīb) of whatever good was destined for them in this worldly life and the share of Punishment in the Hereafter (cf. al-Ṭabarī, Ibn Kathīr).
Arabic explanations of the Qur’an:
وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ فَٱخۡتُلِفَ فِيهِۚ وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ لَقُضِيَ بَيۡنَهُمۡۚ وَإِنَّهُمۡ لَفِي شَكّٖ مِّنۡهُ مُرِيبٖ
(110) [2630]We had indeed given Mūsā the Book and it was differed upon. Had it not been for a Word, already passed from your Lord[2631], they would have been ˹soon˺ judged amongst—verily they are in eerie doubt about it![2632]
[2630] This is to show by the significant illustration of one of the greatest Messengers that ever came to humanity that it is the nature of people at all times to differ upon the Message with some accepting it and others rejecting it (cf. al-Rāzī). So the Messenger needed not to be saddened by the fact that his people rejected him (cf. al-Baghawī, Ibn Kathīr).
[2631] That He, Glorified be Him, will give respite to the rebellious until the Day of Judgement (cf. Ibn ʿAṭiyyah, al-Saʿdī): “Had it not been for a Word, already passed, they would already have been destroyed; ˹but˺ their time has been set. *So be patient ˹O Muhammad˺ with what they say; glorify the praises of your Lord before sunrise and before sunset, and glorify Him in the hours of the night and at ˹both˺ ends of the day, so that you may be pleased” (20: 129-130).
[2632] This is how much pain and suffering the Qur’an is causing them. Although outwardly they treat it disdainfully, their minds are not at ease about it; quite the contrary (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2631] That He, Glorified be Him, will give respite to the rebellious until the Day of Judgement (cf. Ibn ʿAṭiyyah, al-Saʿdī): “Had it not been for a Word, already passed, they would already have been destroyed; ˹but˺ their time has been set. *So be patient ˹O Muhammad˺ with what they say; glorify the praises of your Lord before sunrise and before sunset, and glorify Him in the hours of the night and at ˹both˺ ends of the day, so that you may be pleased” (20: 129-130).
[2632] This is how much pain and suffering the Qur’an is causing them. Although outwardly they treat it disdainfully, their minds are not at ease about it; quite the contrary (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Arabic explanations of the Qur’an:
وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ إِنَّهُۥ بِمَا يَعۡمَلُونَ خَبِيرٞ
(111) All ˹of these˺ your Lord shall surely requite them ˹for˺ their deeds[2633]—verily, Allah is Knowledgeable of what they do!
[2633] This is an assuring note ending the first step the Noble Messenger (ﷺ) was to take in dealing with his circumstances as they stood at that particular juncture, espoused in the most binding language (cf. Ibn ʿĀshūr), emphasizing the surety of the concept of recompense and/or retribution for one’s deeds and that God Almighty has Perfect Knowledge of people’s deeds.
Arabic explanations of the Qur’an:
فَٱسۡتَقِمۡ كَمَآ أُمِرۡتَ وَمَن تَابَ مَعَكَ وَلَا تَطۡغَوۡاْۚ إِنَّهُۥ بِمَا تَعۡمَلُونَ بَصِيرٞ
(112) So be upright[2634] ˹Muhammad˺ as you were commanded as well as those who repented[2635] with you and do not transgress[2636]—verily He is All-Seeing of what you do!
[2634] Istaqim (lit. be straightforward), is a command from God Almighty to Prophet Muhammad (ﷺ) and the Believers to be steadfast in their religion (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Sufyān Ibn ʿAbdillāh al-Thaqafī (رضي الله عنه) narrated: “I said: “Messenger of Allah, tell me something about Islam that I shall never ˹have need to˺ ask anyone besides you after it!” He (ﷺ) said: “Say: I Believe in Allah” and then be upright!”” (Muslim: 38). This is the second step in the course of action that God charted out for him and the Believers with him (cf. Riḍā).
[2635] The verb ‘repented’ (tāba) is strategically deployed in this place, given that the command to ‘seek the Lord’s forgiveness and thereafter repent” (istaghfirū rabbakum thumma tūbū ilayhi) is a command that many of the Messengers of God bade their people to follow and is repeated throughout the sura. This shows that the true Believers, the Noble Companions of the Messenger (ﷺ), devoutly realized it in themselves and in their actions, hard as it is on the less devout. Belief itself is repentance from Association (cf. Ibn ʿĀshūr).
[2636] That is, be in keeping with the uprightness that was ordained for you and do not overstep the limits in this respect (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). In other words, be moderate and within bounds, neither inclining towards any of the two extremes (cf. Tafsīr al-Madīnah al-Nabawiyyah).
[2635] The verb ‘repented’ (tāba) is strategically deployed in this place, given that the command to ‘seek the Lord’s forgiveness and thereafter repent” (istaghfirū rabbakum thumma tūbū ilayhi) is a command that many of the Messengers of God bade their people to follow and is repeated throughout the sura. This shows that the true Believers, the Noble Companions of the Messenger (ﷺ), devoutly realized it in themselves and in their actions, hard as it is on the less devout. Belief itself is repentance from Association (cf. Ibn ʿĀshūr).
[2636] That is, be in keeping with the uprightness that was ordained for you and do not overstep the limits in this respect (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). In other words, be moderate and within bounds, neither inclining towards any of the two extremes (cf. Tafsīr al-Madīnah al-Nabawiyyah).
Arabic explanations of the Qur’an:
وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَ ثُمَّ لَا تُنصَرُونَ
(113) And do not be titled towards[2637] those who committed injustice lest that the Fire touches you; you ˹would˺ have no allies besides Allah and then you would not be helped.
[2637] Tarkanū (lit. to be tilted towards) is to be inclined towards the other camp who are deviant from the straight path (cf. al-Tafsīr al-Muyassar). Both ‘transgressing’ the limits and leaning to the other side grind against devout uprightness. It is widely reported that the great scholar al-Ḥasan al-Baṣrī said: “Allah placed the ˹upright˺ religion between two ‘do nots’: “Do not transgress” and “Do not be tilted towards”” (cf. Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَيِ ٱلنَّهَارِ وَزُلَفٗا مِّنَ ٱلَّيۡلِۚ إِنَّ ٱلۡحَسَنَٰتِ يُذۡهِبۡنَ ٱلسَّيِّـَٔاتِۚ ذَٰلِكَ ذِكۡرَىٰ لِلذَّٰكِرِينَ
(114) [2638]And keep up the Prayer at both ends of the day and at closely succeeding hours of the night; indeed good deeds dissipate the bad ones[2639]—that[2640] is a reminder for those who remember!
[2638] Of all other types of devotional worship, Prayer could have been singled out here for two reasons. First, it was a great source of comfort to the Messenger (ﷺ), which was much needed given the circumstances. Ḥudhayfah Ibn al-Yamān (رضي الله عنه) said: “Whenever something caused the Messenger (ﷺ) gloominess, he would Pray” (Abū Dāwūd: 1319); Sālim Ibn Abī al-Jaʿd narrated that the Messenger (ﷺ) used to say: “Bilal! Announce Prayer! Console us with it!” (Abū Dāwūd: 4985). Secondly, it is a statement making, an observable manifestation of adhering to the ‘upright’ path that the Messenger was bade to abide with (cf. Riḍā). As we have seen earlier in Aya 87, the people of Shuʿayb (عليه السلام) significantly pointed out Prayer to him because it deviated the most from their crooked way of life.
The times through which the Messenger (ﷺ) is bade to keep up the Prayer, are the times when one is the least occupied with matters of daily life and thus most likely to be flooded with thoughts.
[2639] Abū Hurayrah (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “Would you see if there were a river at the door of anyone of you and he were to wash in it five times a day. Would there remain any dirt on him? ˹Then he added˺ Like so are the five ˹mandatory˺ Prayers; Allah expunges sins with them” (al-Bukhārī: 528, Muslim: 667). Abū Hurayrah (رضي الله عنه) narrated the Messenger (ﷺ) used to say: “The five Prayers, the Jumʿah ˹Prayer˺ to the Jumʿah ˹Prayer˺ and ˹the fasting of ˺ a Ramadan to the next Ramadan are an atonement for ˹the sins that are committed˺ between them; given that the major sins are avoided” (Muslim: 233).
[2640] Dhālika (lit. ˹all of ˺ that) refers to what the Messenger and the Believers were just commanded to do (cf. al-Khāzin, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
The times through which the Messenger (ﷺ) is bade to keep up the Prayer, are the times when one is the least occupied with matters of daily life and thus most likely to be flooded with thoughts.
[2639] Abū Hurayrah (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “Would you see if there were a river at the door of anyone of you and he were to wash in it five times a day. Would there remain any dirt on him? ˹Then he added˺ Like so are the five ˹mandatory˺ Prayers; Allah expunges sins with them” (al-Bukhārī: 528, Muslim: 667). Abū Hurayrah (رضي الله عنه) narrated the Messenger (ﷺ) used to say: “The five Prayers, the Jumʿah ˹Prayer˺ to the Jumʿah ˹Prayer˺ and ˹the fasting of ˺ a Ramadan to the next Ramadan are an atonement for ˹the sins that are committed˺ between them; given that the major sins are avoided” (Muslim: 233).
[2640] Dhālika (lit. ˹all of ˺ that) refers to what the Messenger and the Believers were just commanded to do (cf. al-Khāzin, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
Arabic explanations of the Qur’an:
وَٱصۡبِرۡ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
Arabic explanations of the Qur’an:
فَلَوۡلَا كَانَ مِنَ ٱلۡقُرُونِ مِن قَبۡلِكُمۡ أُوْلُواْ بَقِيَّةٖ يَنۡهَوۡنَ عَنِ ٱلۡفَسَادِ فِي ٱلۡأَرۡضِ إِلَّا قَلِيلٗا مِّمَّنۡ أَنجَيۡنَا مِنۡهُمۡۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُواْ مَآ أُتۡرِفُواْ فِيهِ وَكَانُواْ مُجۡرِمِينَ
(116) [2641]Never had there been among the generations before you those of ˹enduring˺ virtue[2642] who admonish against corruption in the land, except but few of them whom We had delivered among them! And those who did wrong ˹only˺ pursued what they were made to live lavishly in[2643]; they surely were criminals![2644]
[2641] This is a reflective passage which draws a very important lesson from the stories so far related and points out its relevance to the then current situation of the call to Faith. It constitutes a direct warning to the Makkans (cf. Ibn ʿĀshūr). God Almighty’s Wrath is only incurred when corruption becomes rife and rampant, and people are happy as they busy themselves away with their lives’ findings, unwilling to make amends (cf. al-Rāzī).
[2642] Baqiyyah is a complex word. Here it refers to those who possess virtue, sound minds and rectitude (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Virtue is called baqiyyah (lit. what remains) because people tend to hold on until last to the best of what they have to offer. Baqiya, the original verb from which the noun baqiyyah is derived, means to last for a long time (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, Ibn ʿĀshūr).
[2643] They preferred life’s luxuriant findings over the Hereafter (cf. al-Ṭabarī, al-Samarqandī, al-Qurṭubī).
[2644] Being wholly absorbed in life’s treasures and forgetting about the Hereafter and consequently committing injustice, is an act of criminality because it is a cause for injustice to prevail (cf. al-Tafsīr al-Muyassar).
[2642] Baqiyyah is a complex word. Here it refers to those who possess virtue, sound minds and rectitude (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Virtue is called baqiyyah (lit. what remains) because people tend to hold on until last to the best of what they have to offer. Baqiya, the original verb from which the noun baqiyyah is derived, means to last for a long time (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, Ibn ʿĀshūr).
[2643] They preferred life’s luxuriant findings over the Hereafter (cf. al-Ṭabarī, al-Samarqandī, al-Qurṭubī).
[2644] Being wholly absorbed in life’s treasures and forgetting about the Hereafter and consequently committing injustice, is an act of criminality because it is a cause for injustice to prevail (cf. al-Tafsīr al-Muyassar).
Arabic explanations of the Qur’an:
وَمَا كَانَ رَبُّكَ لِيُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٖ وَأَهۡلُهَا مُصۡلِحُونَ
(117) ˹Muhammad˺ Your Lord would not have unjustly destroyed towns when its people were into reforming ˹their deeds˺[2645].
[2645] “That, for your Lord will not destroy towns unjustly while their people are unaware” (6: 131); “Verily Allah wrongs people naught, but people wrong themselves” (10: 44).
Arabic explanations of the Qur’an:
وَلَوۡ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةٗ وَٰحِدَةٗۖ وَلَا يَزَالُونَ مُخۡتَلِفِينَ
(118) Had your Lord wished, He would have made people into one nation[2646] but they will ever be different[2647];
[2646] “If their aversion is too hard on you, then if you can seek out a tunnel in the ground or ladder to the sky, so that you may bring them a Sign ˹then do it˺; ˹but˺ if Allah so wished He would have banded them all together around guidance, so be not among the ignorant” (6: 35); “Had your Lord wished, the dwellers of Earth, all of them together, would Believe; do you ˹Muhammad˺ force people ˹in spite of themselves˺ till they become Believers!” (10: 99).
[2647] They will ever be followers of different religions, ways of life and opinions (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). God Almighty in His Infinite Wisdom has already destined some people for Hellfire, but as long as they live, being none the wiser of their own fate, they are free to ponder over and reconsider their position (cf. al-Suyūṭī, al-Iklīl, p. 152) being innately fitted with enough intellectual ability to do so: “They will shriek screechingly therein ˹Hellfire˺: “Lord, let us out, and we will do righteous deeds, not what we did before!” ˹Their answer from Allah will be:˺ “Did We not give you a life long enough to have heeded if you were going to? The Warner ˹Messenger˺ came to you, now taste ˹the Punishment˺.” The evildoers will have nobody to help them” (35: 37).
[2647] They will ever be followers of different religions, ways of life and opinions (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). God Almighty in His Infinite Wisdom has already destined some people for Hellfire, but as long as they live, being none the wiser of their own fate, they are free to ponder over and reconsider their position (cf. al-Suyūṭī, al-Iklīl, p. 152) being innately fitted with enough intellectual ability to do so: “They will shriek screechingly therein ˹Hellfire˺: “Lord, let us out, and we will do righteous deeds, not what we did before!” ˹Their answer from Allah will be:˺ “Did We not give you a life long enough to have heeded if you were going to? The Warner ˹Messenger˺ came to you, now taste ˹the Punishment˺.” The evildoers will have nobody to help them” (35: 37).
Arabic explanations of the Qur’an:
إِلَّا مَن رَّحِمَ رَبُّكَۚ وَلِذَٰلِكَ خَلَقَهُمۡۗ وَتَمَّتۡ كَلِمَةُ رَبِّكَ لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِينَ
(119) except for those whom your Lord has mercy on[2648]. For that He had created them[2649]—your Lord’s Word has been consummated: “I shall certainly fill Hell from both jinn[2650] and humans ˹none exempted˺!”
[2648] These are those whom God guides by His Mercy to Believe and follow the Messengers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2649] God Almighty, in His Infinite Wisdom, created people different, some cheerful and others wrenched so that His Wisdom and Justice are manifest to His servants and that strife and devoted worship, which can only be tested through trial and hardship, find their champions and the good and evil in human nature can be set apart (cf. al-Saʿdī): “He is the One Who created you; among you are Denier and among you are Believer—Allah is All-Seeing of what you do!” (64: 2).
[2650] Beings, alongside humans, endowed with the faculty of discerning good and evil; the Deniers among the jinn will also be admitted into Hellfire (cf. Ibn Taymiyyah, al-Nubuwwāt, 2: 1009).
[2649] God Almighty, in His Infinite Wisdom, created people different, some cheerful and others wrenched so that His Wisdom and Justice are manifest to His servants and that strife and devoted worship, which can only be tested through trial and hardship, find their champions and the good and evil in human nature can be set apart (cf. al-Saʿdī): “He is the One Who created you; among you are Denier and among you are Believer—Allah is All-Seeing of what you do!” (64: 2).
[2650] Beings, alongside humans, endowed with the faculty of discerning good and evil; the Deniers among the jinn will also be admitted into Hellfire (cf. Ibn Taymiyyah, al-Nubuwwāt, 2: 1009).
Arabic explanations of the Qur’an:
وَكُلّٗا نَّقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَۚ وَجَآءَكَ فِي هَٰذِهِ ٱلۡحَقُّ وَمَوۡعِظَةٞ وَذِكۡرَىٰ لِلۡمُؤۡمِنِينَ
(120) [2651]And from all the notable news of the Messengers, We relate to you ˹Muhammad˺ what We brace your heart with[2652]. Indeed in this ˹sura˺[2653] the Truth has come to you; and admonishment and a reminder to the Believers[2654].
[2651] This passage rounds up and concludes the sura (cf. Ibn ʿĀshūr), Divinely lighting the way forward for the Noble Messenger and the Believers around him.
[2652] Thus the Messenger (ﷺ) would draw lessons from earlier Messengers and be more patient in the face of his peoples’ vigorous opposition (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[2653] Although the Truth is indeed found in the whole Qur’an, Sura Hūd was of particular significance to the Messenger (ﷺ). This is why he said: “Hūd brought greyness to my hair …” (al-Tirmidhī: 3297, al-Ḥākim: 3: 343, al-Albānī, al-Silsilah al-Ṣaḥīḥah: 955).
[2654] “O people! There has come to you an admonition from your Lord and a healing for what is in the chests; a guidance and mercy for the Believers” (10: 57).
[2652] Thus the Messenger (ﷺ) would draw lessons from earlier Messengers and be more patient in the face of his peoples’ vigorous opposition (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[2653] Although the Truth is indeed found in the whole Qur’an, Sura Hūd was of particular significance to the Messenger (ﷺ). This is why he said: “Hūd brought greyness to my hair …” (al-Tirmidhī: 3297, al-Ḥākim: 3: 343, al-Albānī, al-Silsilah al-Ṣaḥīḥah: 955).
[2654] “O people! There has come to you an admonition from your Lord and a healing for what is in the chests; a guidance and mercy for the Believers” (10: 57).
Arabic explanations of the Qur’an:
وَقُل لِّلَّذِينَ لَا يُؤۡمِنُونَ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنَّا عَٰمِلُونَ
(121) Say to those who do not Believe: “Labour in the state in which you are for surely we will be labouring ˹our own way˺!”[2655]
[2655] This statement, which is the same as that said by Prophet Shuʿayb to his people in a similar situation (cf. Aya 93 above) amounts to a final declaration that things between the two parties will remain at the current state for the time being, each being firm in their stand, until God brings His Command. It, along with the next two ayas, are meant to put the Messenger’s mind at ease, whereby he rests assured knowing that none but God Almighty dispenses affairs.
Arabic explanations of the Qur’an:
وَٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ
Arabic explanations of the Qur’an:
وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَإِلَيۡهِ يُرۡجَعُ ٱلۡأَمۡرُ كُلُّهُۥ فَٱعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
(123) To Allah belongs the Unseen of the Heavens and Earth; all affairs shall be returned to Him. So ˹Muhammad˺ worship Him and put your trust in Him—verily your Lord is not unaware of what you ˹people˺ do!
Arabic explanations of the Qur’an:
Translation of the meanings Surah: Hūd
Translation of the Meanings of the Noble Qur'an - English Translation - Dr. Waleed Bleyhesh Omary - Translations’ Index
Translation of the meanings of the Noble Qur’an into English - in progress - translated by Dr. Walid Bleihesh Al-Omari.