Standing alone or with the few is one of the most difficult things to do. By doing so, one not gets isolated but also has to listen to the others in large numbers. Such a bunch of a few is always subjected to criticism, and even sarcasm for not siding with the majority. This generally happens in democracy and one's faith. Whenever a prophet or a messenger called upon its people to follow the Divine Truth, none but a few paid heeds to them. Rather the majority subjected them to intense physical and mental torture for leaving the faith of their forefathers and listening to lunatic, sorcerers, magicians and poets, that is what the named the prophets. However, the few always have been right and flourished despite all odds against them.
Recently, we have taken upon ourselves to share the same theme based on verses from Qur'an that Only a few are grateful. In doing so, we first listed and wrote about who are the Most. we come to the main theme of Being among the few. Thus, we share the 40the verse from Surah 11. Hud, in which mention is made of Prophet Nuh (Noah, may peace be upon him) who had but a few by his side while the majority abandoned and cursed him. They did not know that whosoever curses or abandons a prophet is untimely himself cursed and condemned by the Lord of the universe. The explanation given in the verse below is only given to put the readers in the right perspective by providing them with just the immediate background when the great deluge started to happen and only the few who believed Prophet Noah survived. even the son of Prophet Noah perished in the water right in front of the eyes of his father.
Note: For our previous posts, please visit our post: Let us be of the few who are grateful. Also read the premise to better understand why we shared a number of posts to be of the few.
Thus, this verse is about the beginning of the Flood and Nuh loading Every Creature in Pairs upon the Ship. This was the promise of Allah to Nuh, when the command of Allah came, the rain was continuous and there was a severe storm which did not slacken or subside.
(11:40) Thus it was until Our command came to pass and the oven boiled over. We said: 'Take into the Ark a pair of every species; and take your own family except those who have already been declared (as unworthy); and also take everyone who believes. But those who, along with him, had believed were indeed just a few.
Different interpretations have been given of this, but we are of the opinion that the correct one is the one that is based on the plain words of the Text. The Deluge started from At-Tannur, a particular oven from under which water began to boil up. At the same time heavy rain began to fall and springs began to gush up water from many places in the earth. This is given in detail in vv. 11-12 of Surah AI-Qamar: "We opened the gates of the sky from which it began to rain heavily and constantly, and We tore open the earth and springs began to gush forth water from every side: Thus, the two kinds of water gathered together to fulfill the destined doom."
In this connection, it should also be noted that the prefix (al) (the) before (tannurالتَّنُّوۡرُۙ ), oven, shows that a particular oven had been specifically marked by God for the purpose of starting the Deluge. This began to boil up water as soon as it was commanded to do so, and afterwards it began to be called (The Oven). It has been explicitly stated in v. 7 of XXIII that the said Tannur was specified beforehand.
(We said: 'Take into the Ark a pair of every species; and take your own family except those who have already been declared (as unworthy)) That is, "Don't embark in the Ark those who had specifically been marked as unbelievers from your household, for they do not deserve to be shown Our Compassion. Most probably there were two people. One was his son who drowned (v. 43), and the other was his wife: (LXVI: 10). And if there were any others, they have not been mentioned in the Qur'an.
(And also take everyone who believes) Incidentally, this refutes the theory of the historians and genealogists who trace the genealogy of the whole human race to the three sons of Prophet Noah. This wrong theory became prevalent because of the stories in the Bible that none other than Prophet Noah, his three sons and his wife were rescued from the deluge. (Genesis 6: 18, 7: 7, 9, and 9: 19). But the Qur'an contradicts this in many places, saying that besides the people of his own household, sane other people of his community, though small in number, were also rescued along with him. Moreover, the Qur'an declares that the generations which came after Prophet Noah were his descendants and of all those people who were rescued in the Ark: "You are the descendants of those whom We bore in the Ark with Noah-- (XVII: 3) ". . . . they were from the descendants of Adam, and from the seed of those whom we carried in the Ark with Noah...." (XIX: 58).
Tafsir Ibn-Kathir notes that (And none believed with him, except a few) means that only a very small number believed, even after the long period of time that he (Nuh) was among them -- nine hundred and fifty years. It is reported from Ibn `Abbas that he said, "They were eighty people including their women.''
Javed Ahmad Ghamidi Explanation:
This sentence expresses yearning and sorrow: a vast majority of people continued to evade the truth in spite of several hundred years of warnings delivered to them by Noah (sws) and were finally drowned in the sea. There is also an indirect message of assurance in these words for the Prophet (sws) and his companions: if the arrogant majority of the Quraysh also reaches a similar fate, then this should not be any cause of wonder. Many nations before them have encountered such a fate.
In nutshell, only a few people side with someone who is talking sense and leading people to the truth and trusted path: The path of the blessed ones. Such people endure hardships and backlash from the majority. Yet still they cling to the truth and continue to call others to the truth and to One True God, without any associates. So let us be of the few and stand tall, for our salvation lies in siding with those who truly believe, and let us not be overwhelmed by those who do not believe.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources:
Tafsir Ibn Khatir
Muhammad Asad Translation
Yusuf Ali Translation
Translation Javed Ahmad Ghamidi / Al Mawrid
Qur'an Wiki
Verse by Verse Qur'an Study Circle
Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
In our series of posts on pointers towards Most People, who have disbelief despite the clear signs of existence of One True God, the sole creator of the Universe, we share the 17th verse of Surah 11. Hud, which is about Most people Who do not believe in Oneness of Allah and the last of the Divine scriptures, The Qur'an.
The verse shared herein under gives out a premise of people who did not believe in prophets right from day of Divine revelations to selected prophets and messengers so as to convey to them the truth that has been hidden from them from their tainted mindset based on following their ancestors. Even many people of the Books deny what the following prophets brought to them. This verse refers to the previous prophets and finally culminates saying that Qur'an contains the divine truth, yet many people do not believe it. However, there are many who have are finding the divine truth in Qur'an and embracing Islam in thousands across the globe.
(11:17) Can it happen that he who takes his stand on clear evidence from his Lord, subsequently followed by a witness from Him (in his support), and prior to that the Book of Moses was revealed as a guide and a mercy, (would even he deny the truth in the manner of those who adore the life of this world)? Rather, such men are bound to believe in it. The Fire shall be the promised resort of the groups that disbelieve. So be in no doubt about it for this indeed is the truth from your Lord although most people do not believe.
(Can it happen that he who takes his stand on clear evidence from his Lord) This shows that even apart from revelation, there is ample evidence in man's own self, in the structure of the heavens and the earth, and in the order that prevails in the universe to prove that God is the only creator, master, lord and sovereign of the universe. The evidence referred to above also inclines man to believe that the present life will be followed by another one in which man will be required to render an account of his deeds and wherein he might be requited.
(Subsequently followed by a witness from Him (in his support)) The 'witness from Him' is the Qur'an. The testimony of the natural phenomena combined with that provided by man's own self had already created in man the disposition to affirm the truths mentioned earlier. All that was further reinforced by the Qur'an which came as reassurance that what he was predisposed to believe in was indeed true.
(And prior to that the Book of Moses was revealed as a guide and a mercy, (would even he deny the truth in the manner of those who adore the life of this world)? Rather, such men are bound to believe in it.) In the present context the verse means that those who are overly infatuated with the allurements of a worldly life will be inclined to reject the message of the Qur'an. Distinguishable from these are those who take full note of the testimony furnished by their own beings and by the structure and order prevailing in the universe in support of God's unity. This testimony was further reinforced by the heavenly books revealed before the Qur'an. How could such people close their eyes to such overwhelming testimony as this and join their voice with those of the unbelievers?
This verse clearly indicates that even before the Qur'an was revealed, the Prophet (peace be on him) had reached the stage of belief in the Unseen. We have seen in al-An'am (see 6: 75 ff.) the case of Abraham. Before being appointed a Prophet, Abraham (peace be on him) was led by a careful observation of the natural phenomena to knowledge of God's unity. Likewise, the present verse makes it clear that by his reflection, the Prophet (peace be on him), had been led to believe in the Unseen even before the Qur'an was revealed. Subsequently, when the Qur'an was revealed it not only confirmed what he had already become inclined to accept, but also provided definite knowledge about it.
Tafsir Ibn-Kathir: The One Who believes in the Qur'an is upon Clear Proof from His Lord:
Allah, the Exalted, informs of the condition of the believers who are upon the natural religion of Allah, which He made inherent in His creatures. This is based upon their confession to Him that there is no one worthy of worship except He. This is similar to Allah's statement, (So set you your face towards the religion, Hanifan. Allah's Fitrah with which He has created mankind.) [30:30],
In the Two Sahihs it is recorded that Abu Hurayrah said that the Messenger of Allah said, (Every child is born upon the Fitrah, but his parents make him a Jew, Christian, or Magian. This is just like the calf that is born whole. Have you noticed any calves that are born mutilated)
In Sahih Muslim it is recorded that `Iyad bin Himar said that the Messenger of Allah said, (Allah, the Exalted, says, `Verily, I created my servants Hunafa', but the devils came to them and distracted them from their religion. They made it unlawful for them that I had made lawful for them and they commanded them to associate partners with Me, concerning which no authority has been revealed.) Therefore, the believer is one who remains upon this Fitrah.
Concerning Allah's statement, (وَيَتْلُوهُ شَاهِدٌ مِّنْهُ and whom a witness from Him recites (follows) it;) This means that a witness comes to him from Allah. That witness is the pure, perfect and magnificent legislation that Allah revealed to the Prophets. These legislations were finalized with the legislation (Shari`ah) of Muhammad. The believer has the natural disposition that bears witness to (the truth of) the general legislation, and accepts that specific laws are taken from the general legislation. The Fitrah accepts the Shari`ah and believes in it.
For this reason, Allah, the Exalted, says, (Can they who rely on a clear proof from their Lord, and whom a witness from Him recites (follows) it;) This clear proof which is recited is the Qur'an, which Jibril conveyed to the Prophet and the Prophet Muhammad conveyed it to his Ummah.
Then Allah says, (وَمِن قَبْلِهِ كِتَابُ مُوسَ and before it, came the Book of Musa,) This means that before the Qur'an, there was the Book of Musa, the Tawrah.
(إَمَامًا وَرَحْمَةً a guidance and a mercy) This means that Allah, the Exalted, revealed it to that Ummah as a leader for them and a guide for them to follow, as a mercy from Allah upon them. Therefore, whoever believed in it with true faith, then it would lead him to believe in the Qur'an as well.
For this reason, Allah said, (أُوْلَـئِكَ يُؤْمِنُونَ بِهِ they believe therein)
Then Allah, the Exalted, threatens those who reject the Qur'an, or any part of it, by saying, (وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ but those of the sects that reject it, the Fire will be their promised meeting place.) This is directed towards everyone on the face of the earth who disbelieves in the Qur'an, whether they are idolators, disbelievers, People of the Scripture, or other sects from the descendants of Adam. This applies to all whom the Qur'an reaches, regardless of their differences in color, appearance, or nationality.
As Allah says, (لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ that I may therewith warn you and whomsoever it may reach. ) [6:19]
Allah, the Exalted, said, (قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.') Allah says, (وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ but those of the sects that reject it, the Fire will be their promised meeting place.)
In Sahih Muslim it is recorded that Abu Musa Al-Ash`ari, may Allah be pleased with him, said that the Messenger of Allah said, (By He in Whose Hand is my soul! there is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hell- fire.)
Every Hadith is confirmed by the Qur'an: Ayyub As-Sakhtiyani reported from Sa`id bin Jubayr that he said, "I did not hear any Hadith of the Prophet, substantiated as he stated it, except that I found its confirmation in the Qur'an. (The narrator said, "Or he said, `I found its verification in the Qur'an.''')
Thus, it reached me that the Prophet said, (There is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hellfire.) Therefore, I said, `Where is its verification in the Book of Allah Most of what I have heard reported from the Messenger of Allah, I have found its verification in the Qur'an.'
Then I found this verse, (but those of the sects that reject it (the Qur`an), the Fire will be their promised meeting place.) And this means from all religions.''
Then Allah says, (فَلاَ تَكُ فِى مِرْيَةٍ مِّنْهُ إِنَّهُ الْحَقُّ مِن رَّبِّكَ So be not in doubt about it. Verily, it is the truth from your Lord,) This means that the Qur'an is the truth from Allah and there is no doubt or suspicion concerning it.
This is as Allah says, (Alif Lam Mim. The revelations of the Book, in which there is no doubt, is from the Lord of all that exists!) [32:1-2]
Allah, the Exalted, says, (الم ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ Alif Lam Mim. This is the Book in which there is no doubt.) [2:1-2]
The Ayah; (وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ but most of mankind believe not.) is similar to Allah's statement, (وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ and most of mankind will not believe even if you desire it eagerly.)[12:103]
Likewise, Allah says, (وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّ and if you obey most of those on the earth, they will mislead you far away from Allah's path.)
Allah also says, (وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ and indeed Iblis did prove true his thought about them: and they followed him, all except a group of true believers.) [34:20]
Tafsir Qur'an Wiki: (Testimony in Support of Clear Evidence)
The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle. The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s.
“Have you considered him who takes his stand on clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān.
Thus, the overall meaning of this verse is as follows: consider this Prophet to whose honesty and truthfulness all evidence points. He takes his stand on clear evidence which he finds in his innermost soul, granted to him by his Lord. This clear evidence is followed by a testimony from God, which is the Qur’ān, a book with clear characteristics confirming its divine source. He is further supported by another testimony which was given long before him, that is, the Torah, the book revealed to Moses to be a constitution for the Children of Israel and a mercy bestowed on them from on high. The Torah gives evidence to the truthfulness of the Prophet, God’s Messenger, in two ways: it tells plainly of his message and prophethood, and it includes the same ideological principles of the universal religion acceptable to God. Is it right, then, that such a prophet should face hostility, stubborn rejection, a denial of his message and accusations of forgery? This is singularly odd, considering all the evidence confirming and endorsing his message.
It then portrays the attitude of believers in the Qur’ān and those, of all races, colours and communities, who deny it, and shows the punishment awaiting them in the hereafter. It reassures the Prophet and the believers that what they have is the truth. They should not, therefore, be disturbed by the unbelievers’ attitude despite the fact that they formed the majority at that time.
“These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Some commentators find the first sentence in this section of the verse problematic. If the one who takes his stand on clear evidence from his Lord,’ is the Prophet in person, as we have explained, then the pronoun ‘these’ is problematic because it is plural referring to a group who believe in God’s revelations and the proof it contains. But there is no problem really. The pronoun it’ in this sentence, ‘These believe in it,’ refers to the ‘testimony’ which is the Qur’ān. Thus, there is nothing unusual in saying, ‘These believe in it,’ meaning that they believe in the Qur’ān. Indeed, the Prophet was the first to believe in what was revealed to him, followed by those who accepted his message:
“The Messenger believes in what has been revealed to him by his Lord, and so do all the believers. Each one of them believes in God, His angels, His books and His messengers.” (2:285) The present verse refers to him and includes with him those who have accepted his message and believed in the faith which he conveyed to them. This is a method of expression often used in the Qur’ān.
“As for those, of any group, who deny its truth, the fire is their appointed place.” (Verse 17) The appointment will not fail, for God [limitless is He in His glory] is the One who has appointed it.
Unshakeable Belief in the Truth: “So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters. He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful.
The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshaled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and imarshaledey are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17)
Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63)
Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e., submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets.
Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities.
Hence, it is necessary for advocates of Islam to refer to the Qur’ān where they may find a picture of their own situation and the battle they are fighting. This is what we mean when we say that this Qur’ān can only be appreciated by those who fight its battle, and who face situations similar to those that existed at the time of its revelation and for which it provided guidance and instruction.
So, my brothers and sisters in Islam, and all those non-Muslims reading the post, read Qur'an in detail and grasp the message it contains, which leads to the Divine Truth and better understanding of the past days of ignorance and setting up a knowledge base to know what Lord of the worlds wants us to know, that is unflinching belief in One True God, without assistants and associates.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided, additional input has been interjected from the following sources:
Tafsir Ibn Khatir
Muhammad Asad Translation
Yusuf Ali Translation
Translation Javed Ahmad Ghamidi / Al Mawrid
Qur'an Wiki
Verse by Verse Qur'an Study Circle
Towards Understanding the Quran
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Man can never fathom the wisdom behind Divine actions, not even the prophets. We more often than not are momentarily awe stricken when something very unusual happens to us and we lament as if we have been unnecessarily wronged. But when the Divine Wisdom starts to unfold in time, we begin to understand the many WHYs we earlier had.
There are many examples given in this context in the Qur'an which are to stress upon the servants of their Lord to bow to the Divine Will and be rest assured that Divine wisdom is far above the ordinary mindset of humans who cannot fathom the depth of Divine Wisdom.
Today we share the 47th verse of Surah 11. Hud, of one such incident wherein even Prophet Noah (Nuh علي السلام) could not understand the Divine Wisdom when God did not allow him to save his son by taking him onboard the ark before ethe great flood. The Qur'an has cited the story of the drowning of the son of Prophet Noah in the verses earlier to the selected verse, a summary of which is given in explanation of the verse. The purpose of this Godly action is to bring home to the people that Allah's decrees are absolutely just and final.
Noah, in his natural affection and respect for ties of relationship, was overcome with human weakness in wishing to reverse the Decree of Allah. It was not sin but ignorance. His ignorance was corrected by divine inspiration, and he immediately saw the full Truth, acknowledged his error, and asked for Allah's forgiveness and mercy. This is the standard set for us all.
Those who have watched the movie Noah's Ark, may find this incident ill reported as the unfaithful son was taken onboard and created mischief on the ark. It was shown later that the unfaithful son walked away after the ark had settled when the flood water subsided.
Thus, for correcting the misinformation, we share the actual story as narrated in the Qur'an.
(11:47) Noah said: 'My Lord! I take refuge with You that I should ask you for that concerning which I have no knowledge. And if You do not forgive me and do not show mercy to me, I shall be among the losers.
Tafsir Qur'an Wiki:
The admonition is needed lest Noah become one of those who are ignorant of the real ties and relationships, or unaware of God’s promise and its interpretation. For God’s promise has been done and Noah’s true family has been saved. Noah, a true believer and God’s humble servant, trembles with fear that he may have erred in what he said to his Lord. He, therefore, appeals to Him, praying for His forgiveness.
Now that the storm has subsided and the ark has come to rest, the paternal love of a distressed father is once again felt by Noah. He makes this appeal to God: “Noah called out to his Lord, saying: ‘Lord, my son is of my family. Surely Your promise always comes true, and You are the most just of judges.’” (Verse 45) Noah makes clear that he has absolutely no doubt that God is just and wise. Nothing He does is without reason. Yet he has been promised that his family will be safe and now he requests that God fulfil the promise He made to spare his family. God’s answer states the fact which Noah has overlooked. By God’s standards and according to His principles, one’s family are not necessarily one’s blood relations. The true relationship is that of faith. This son was not a believer, and as such he was not a member of the family of Noah, the Prophet.
The answer is firm and emphatic. Indeed, there is an element of reproach and warning in the answer: “‘Noah,’ He answered, ‘he was not of your family; his was unrighteous conduct. Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.” (Verse 46) A great principle of this religion states that the paramount relationship that exists between individuals is not one based on family affinity: “He was not of your family; his was an unrighteous conduct.” Your relationship with him is thus severe despite the fact that he was your own son. Since the basic tie between the two of you does not exist, no other tie has any significance.
Since Noah’s prayer requested the fulfilment of a promise which he felt had not happened, the answer includes an implicit reproach and warning: “Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.” (Verse 46) The admonition is needed lest Noah become one of those who are ignorant of the real ties and relationships, or unaware of God’s promise and its interpretation. For God’s promise has been done and Noah’s true family has been saved. Noah, a true believer and God’s humble servant, trembles with fear that he may have erred in what he said to his Lord. He, therefore, appeals to Him, praying for His forgiveness: “My Lord, I do indeed seek refuge with You from ever questioning You about anything of which I have no knowledge. Unless You grant me, forgiveness and have mercy on me, I shall be among the losers.” (Verse 47)
One of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi notes that this also served as a warning to the Quraish who considered themselves to be immune from the torment of Allah simply because they were the descendants of Prophet Abraham, and had several gods and goddesses as their interceders. Likewise, it was a warning to the Jews and the Christians who cherished, and still cherish, such beliefs, nay, even to those Muslims, who foolishly believe that their saintly ancestors and holy people will guard them against the consequences of the justice of Allah. For the tragic scene depicted here categorically refutes such false expectations and beliefs, saying, "O foolish people! Why do you cherish such false hopes? When Our Prophet Noah could not save his son who was drowned before his very eyes, and his prayer for the son was not only rejected but he was rebuked for making such a prayer, how can you then expect that anyone much less than a Prophet can deliver you from the justice of Allah?"
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us have unflinching faith and trust in Divine Wisdom and decisions and should never lament for we do not know that something better has been planned for us by our most caring Lord. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided, additional input has been interjected from following sources:
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle
In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
We have published a number of verses from Qur'an in which asking for forgiveness and seeking repentance of Allah has been stressed. The 90th verse of Surah 11. Hud selected today is no different. But here stress is more on the Mercy and Love of Allah for His servants. This verse is basically attributed to Prophet Shuaib / Shu`ayb (peace be upon him) who tried his utmost to motivate his people to leave the life full of sin, ask forgiveness of their past sins and seek repentance from the Creator of the Universe. He reassured them that the mercy and love of Allah will wash away their sins provided they are sincere. But his people did not listen to him.
We should not be like people of Prophet Shu`ayb and must invoke mercy and love of Allah for it is His mercy and Love that can iron out our sins as if we are freshly born.
(11:90) Seek the forgiveness of your Lord and turn to Him in repentance. Surely my Lord is Ever Merciful, Most Loving.
Prophet Shuaib (peace be upon him) brought the attribute of love of Allah for His creation specially to the notice of his people in order to induce them to give up despair and turn to Allah for forgiveness for their evil deeds, so as to say: Allah is not hard hearted and cruel, and cherishes no feelings of enmity towards His creatures. He does not desire to punish them anyhow as if He were to derive pleasure from their torture. As a matter of fact, He inflicts punishment on you only when you transgress all limits and that, too, for the good of mankind. Therefore if you feel ashamed of your sins and repent of these, you will find Him Forbearing, for He loves His creation very much.
The Prophet (peace be upon him) has explained the same thing by citing a parable. He said: Suppose one of you was traveling in a waterless desert and lost his camel on whom he had laden all his provisions for the journey. He made a thorough search for the missing camel, but in vain. Then, in despair of his life, he lay down under a tree. Then, all of a sudden, the camel with all the provisions intact on it appeared before him. Just imagine his happiness. Allah is more pleased than that man, when a sinful servant returns to Him in penitence. There is another incident even more effective than this related by Umar: Once some prisoners of war were brought before the Prophet (peace be upon him). One of them was a mother whose infant child had been lost. This had made her so restless and uneasy that she would hold any child she came across close to her breasts and suckle it. When the Prophet (peace be upon him) saw this, he put this question to the bystanders: Can you imagine that this mother would ever throw her own child into the fire? We replied, never; not to speak of throwing it into the fire, she would do her utmost in every possible way to prevent it from falling into the fire. Then the Prophet (peace be upon him) said: Allah is much more merciful to His servants than this mother is to her child.
Let us consider the same thing from another point of view. It is Allah Who has created love in the hearts of the mother and the father for their child, and without this parental love, they would never have shown the care and the sacrifice they shower on their child; nay, they would have even become its enemies because of the trouble and inconvenience they have to bear for it. From this, it is quite evident that the love of the Creator of this parental affection for His own Creation must be far greater than this parental love.
Qur'an Wiki:
Shu`ayb uses the kindest and gentlest terms in order to assure them of God’s mercy and compassion. Thus He tries all methods of admonition and remonstration in the hope that his people’s hearts will open up and respond to the truth. They, however, are so hardened in their erring ways and in their misconceptions of values and motives that their response remains negative. We have seen an example of their response in their mocking at Shu`ayb and his prayer.
For detail meaning of the two attributes of Allah mentioned in this verse, please vsit our links below that are part of 99 Attributes of Allah:
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided, additional input has been interjected from following sources:
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Sūrah Hūd " هود " is the 11th chapter of the Qur'an with 123 āyāts (verses) with 10 ruku / sections, part of the 11th-12th Juz'. This Surah has been named after Prophet Hud (peace be upon him) whose story has been related in verses 50-60. For the chronological place of this Sūrah and the general argument of Sūrahs x to xv, please read Overview of Sūrah 10 Yunus (Jonah). The Surah deals with the same subject as Sūrah Yunus, in which the stress was laid on the side of Allah's dealing with man which leans to Mercy. Here in this sūrah the invitation to the Message, admonition and warning, with this difference that the warning is sterner when all Grace is resisted.
As already mentioned in the Overview that owing to the length of the Sūrah, it has been divided into four parts as under:
We have already presented the exegesis of Parts I-III. Here is the last part, i.e., Part IV, covering Ruku / Sections 8-10 [Verses 84-123] of the Sūrah. In this part, mention of prophets continue as it started from the Prophet Noah in Part II, and Prophets Hud, Saleh, Abraham, Lut, in Part III. Here mention of Prophets Shu'aib and Moses (peace be upon them all) will be made besides focus on the general theme once more.
The translation and exegesis / tafseer is in English. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Ayat 84–95 deal with the Prophet Shu'aib sent to Median. Once more, the people ignore the prophet's warnings; this time, Shu'aib reminds the people of the fate of the people of Noah, Hud, Saleh, and Lot. It doesn't work, and the people spare Shu'aib from death by stoning only because he comes from a powerful clan. Shu'aib and those who believe are rescued by God. Afterward, the unbelievers "[were] seized by a punishment from heaven, and lay overturned in their homes in the morning as though they had not dwelt there at all."
( 84 ) And to Madyan [We sent] their brother Shu'ayb. He said, "O my people, worship Allah; you have no deity other than Him. And do not decrease from the measure and the scale. Indeed, I see you in prosperity, but indeed, I fear for you the punishment of an all-encompassing Day.
The territory of Madyan (Median) lay to the north-west of Hijaz and south of Palestine on the coast of the Red Sea and the Gulf of Aqaba, and part of the territory stretched to the northern border of the Sinai Peninsula. The Medianites and their towns were situated at the crossroads of the trade routes from Yemen through Makkah and Yanbu' to Syria along the Red Sea coast, and from Iraq to Egypt. Median was, therefore, quite well known to the Arabs. In fact it persisted in their memory long after its destruction for the Arab trade caravans en route to Syria and Egypt passed through territories which were full of the ruins of their monuments.
Another point worth noting about the people of Median is that they were reckoned to be descendants of Meidyan, a son of the Prophet Abraham born of his third wife, Qatura. According to a custom of the time, persons who attached themselves to a notable family were gradually counted as members of that family, as the descendants of that family's ancestor. It is for this reason that a large majority of Arabs were called the descendants of Ismai'l. Likewise those who embraced faith at the hands of Ya'qab's sons bore the general name 'the People of Israel'. Now, since the inhabitants of Median owed allegiance to Median, son of Abraham, they were referred to as the descendants of Median and their territory was called Median.
In view of this it should not be thought that the Prophet Shu'ayb invited them, for the first time, to follow Divine Guidance. At the time of the advent of Shu'ayb their state was no different from that of the Israelites at the time of the advent of Moses. They too were originally a Muslim people who had subsequently moved far away from Islam. For six to seven centuries they lived among a people who were steeped in polytheism and moral corruption, and this led to their contamination with polytheism and moral corruption. Despite their deviation and corruption, however, they claimed to be the followers of the true faith, and were proud of their religious identification.
Yusuf Ali Explanation:
Cf. vii. 85-93. The location of Madyan is explained in vii. 85 and the chronological place of Shu'aib in vii. 93. The point of the reference here is different from that in S. vii. Here the emphasis is on Allah's dealings with men and men's crooked and obstinate ways: there the emphasis was rather on their treatment of their Prophet, thus throwing light on some of the sins of the Makkans in later times.
The Medianites were a commercial people, and their besetting sin was commercial selfishness and fraudulent dealings in weights and measures. Their Prophet tells them that that is the surest way to cut short their "prosperity", both in the material and the spiritual sense. When the Day of Judgment comes, it will search out their dealings through and through: "it will compass them all round," and they will not be able to escape then, however much they may conceal their frauds in this world.
( 85 ) And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption.
Yusuf Ali Explanation:
Both Plato and Aristotle define justice as the virtue which gives every one his due. From this point of view Justice becomes the master virtue, and includes most other virtues. It was the lack of this that ruined the Medianites. Their selfishness was "intent on mischief," i.e., spoiling other people's business by not giving them their just dues.
( 86 ) What remains [lawful] from Allah is best for you, if you would be believers. But I am not a guardian over you."
That is, I have no power over you. The most I can do for you is to admonish you as a well wisher, but it rests with you to accept my advice or reject it. As you are accountable to Allah and not to me for your deeds, therefore you should fear Him and desist from your mischievous deeds, if you sincerely believe in Him.
Yusuf Ali Explanation:
Allah's Law does not require that a man should deprive himself of the things that are necessary for his own well-being and development. If he follows Allah's Law, what is left him after he renders to others their just dues will be not only enough, but will be the best possible provision for his own physical and spiritual growth. Even the kindness and consideration which Allah's Law inculcates are in the best interests of the man's own soul. But of course the kindness and consideration must be spontaneous. It must flow from the man's own will, and cannot be forced on him by the Prophet who come from Allah to show him the way.
( 87 ) They said, "O Shu'ayb, does your prayer command you that we should leave what our fathers worship or not do with our wealth what we please? Indeed, you are the forbearing, the discerning!"
This taunting question was an expression of the feelings of hatred those ungodly people cherished against the religious observances of Prophet Shu'ayb (peace be upon him) and other God fearing pious people. They selected Salat as a target of their taunt because it is the first and foremost outwardly observance of true religion which naturally has always been strongly hated by all ungodly wicked people. This hatred may also be noticed today among those who deliberately intend to follow the wicked ways, for they consider religious observances to be the greatest threat to their evil ways. As they regard Salat to be a symbol of the coming trouble, they begin to taunt the one who observes it. For they know that the victim of the disease of religiosity will not rest content with his own reformation but will exert his utmost to reform others as well. They fear that he will preach piety and righteous ways to them and criticize their ungodly and immoral ways. That is why Salat becomes the target of the taunts of wicked people. And if the person who observes Salat actually begins to preach the observance of virtues and criticize their evil ways just as they had feared, then they condemn it even more vehemently as though it were the cause of the whole trouble.
These two things clearly distinguish the theory of the way of ignorance from the theory of the way of Islam. The way of ignorance is based on the assumption that one should follow the way of his forefathers, and for the mere reason that it has been inherited from his forefathers. Its second assumption is that one’s faith and religion are concerned only with worship, and these have nothing to do with the worldly affairs of life, in which one is absolutely free to do as he pleases. On the other hand, the basic theory of Islam is that every way that is not founded on the submission to Allah is wrong, and, therefore, should not be followed, for no other way has any proof of its truth from reason, knowledge and revelation. Besides, Islam is not confined to the worship of Allah but it covers in its entirety all aspects of cultural, social, economic and political life. This is because all that man possesses really belongs to Allah and, therefore, man has absolutely no right to do as he pleases with his possessions.
Incidentally, this demand of the people of Prophet Shu'ayb (peace be upon him) that they had every right to do as they pleased with their goods and possessions shows that there is nothing new about the theory of the division of life into separate compartments, religious and mundane. Some three thousand years or so ago they insisted on this division just as western and westernized people insist on it today. And they are absolutely wrong to presume that their division is the result of the light that had dawned upon humanity because of the intellectual progress that man has made as a result of the evolutionary process. Thus it is clear that it is not light but darkness which prevailed with the same intensity thousands of years ago as it is today and that the conflict of Islam against it is also as old as that.
Yusuf Ali Explanation:
It is the way of selfish and material minded people (1) to scoff at spiritual things like prayer and worship and (2) to hug their own property rights as if there were not other rights even greater than those of property!
They grow sarcastic against Shu'aib. In effect they say: "You are a fine man! You teach us that we must be kind and forbearing with other people's faults, and now get at what you call our sins! You think you are the only right minded man!"
( 88 ) He said, "O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision " رِزۡقًا حَسَنًا" from Him...? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah. Upon him I have relied, and to Him I return.
Here rizq "رِزۡقً " implies two things: (1) provision of the knowledge of the truth and (2) provision of the necessities of life from Allah. In the first sense, it refers to the same thing that has been declared in this Surah by Prophets Muhammad, Noah and Salih (peace be upon them all), that is, Allah bestowed on me by revelation that knowledge of the truth, which I already had gained by making keen observations of my own self and of the phenomena of nature. Therefore I cannot be a party to your evil creeds and unlawful practices. In the second sense, it is the answer to this taunt of theirs: Indeed you are the only generous and righteous person left in the land! It meant, so to say, this: When my Lord has bestowed on me both the knowledge of the truth and the good and lawful provisions of life, your taunts cannot turn this favor into disfavor. Therefore I cannot be so ungrateful to Him as to declare your deviations to be the truth and your unlawful practices lawful.
That is, It is a proof of the truth of my claim that I myself practice what I preach to you. For instance, if I had forbidden you to visit the shrines of gods and goddesses but had myself become the guardian of some such shrine, you would have been justified in bringing this charge against me that I was preaching the doctrine of Tauhid merely for the sake of ruining the business of others in order to make room for my own trade. Likewise, if I had prohibited the use of unlawful means for you but had myself applied the same in my own trade, you would have been justified in charging me with preaching honesty merely for winning good reputation for the prosperity of my own trade. But you yourselves are a witness to this that I myself abstain from those evils which I forbid you to practice and I keep myself pure from those blemishes of which I desire to cleanse you and I follow the way to which I invite you. All this is a clear proof that I believe in the truth of the message I am conveying to you.
( 89 ) And O my people, let not [your] dissension from me cause you to be struck by that similar to what struck the people of Noah or the people of Hud or the people of Salih. And the people of Lot are not from you far away.
That is, your land is not far from the land of the people of Lot, which has been totally destroyed. It is quite near and what happened did not take place long ago. here
Yusuf Ali Explanation:
Finally, Shu'aib appeals to them as man to man. "Because I differ from you, do not think I do not love you or feel for you. Let it not drive you into obstinacy and sin. I see things that you do not. My vision takes in the fate of previous generations who sinned, and perished on account of their sins. Turn therefore to Allah in repentance."
The generation of Lut was not far off from the generation of Shu'aib chronologically if Shu'aib was only in the fourth generation from Abraham (see vii. 93). Nor was its habitat geographically far from that of Shu'aib, as the Medianites wandered about from Sinai Peninsula to the Jordan valley (see vii. 85).
( 90 ) And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate."
Prophet Shu'aib (peace be upon him) brought the attribute of love of Allah for His creation specially to the notice of his people in order to induce them to give up despair and turn to Allah for forgiveness for their evil deeds, so as to say: Allah is not hard hearted and cruel, and cherishes no feelings of enmity towards His creatures. He does not desire to punish them anyhow as if He were to derive pleasure from their torture. As a matter of fact, He inflicts punishment on you only when you transgress all limits and that, too, for the good of mankind. Therefore if you feel ashamed of your sins and repent of these, you will find Him Forbearing, for He loves His creation very much.
The Prophet (peace be upon him) has explained the same thing by citing a parable. He said: Suppose one of you was traveling in a water-less desert and lost his camel on whom he had laden all his provisions for the journey. He made a thorough search for the missing camel, but in vain. Then, in despair of his life, he lay down under a tree. Then, all of a sudden, the camel with all the provisions intact on it appeared before him. Just imagine his happiness. Allah is more pleased than that man, when a sinful servant returns to Him in penitence. There is another incident even more effective than this related by Umar: Once some prisoners of war were brought before the Prophet (peace be upon him). One of them was a mother whose infant child had been lost. This had made her so restless and uneasy that she would hold any child she came across close to her breasts and suckle it. When the Prophet (peace be upon him) saw this, he put this question to the bystanders: Can you imagine that this mother would ever throw her own child into the fire? We replied, never; not to speak of throwing it into the fire, she would do her utmost in every possible way to prevent it from falling into the fire. Then the Prophet (peace be upon him) said: Allah is much more merciful to His servants than this mother is to her child.
Let us consider the same thing from another point of view. It is Allah Who has created love in the hearts of the mother and the father for their child, and without this parental love, they would never have shown the care and the sacrifice they shower on their child; nay, they would have even become its enemies because of the trouble and inconvenience they have to bear for it. From this, it is quite evident that the love of the Creator of this parental affection for His own Creation must be far greater than this parental love.
( 91 ) They said, "O Shu'ayb, we do not understand much of what you say, and indeed, we consider you among us as weak. And if not for your family, we would have stoned you [to death]; and you are not to us one respected."
They did not understand what Prophet Shu'ayb (peace be upon him) said to them, not because he talked to them in some foreign language or because the theme was too difficult or complicated for them. For he talked to them in their own language and his theme was simple and clear. As a matter of fact, they did not understand because they would not: Their crooked thinking left neither any desire nor any aptitude for understanding his talk. And this is true of all those people who become such slaves of their prejudices and lusts as render them incapable of accepting anything against their preconceived notions. For they are neither inclined to listen to such things nor understand them as though these things were not for them nor were they for them.
While studying this part of the story of Prophet Shu'ayb (peace be upon him), it should be kept in view that similar conditions were prevalent at Makkah at the time of the revelation of this story. The Quraish were as blood thirsty to kill the Prophet (peace be upon him) as were the people of Median to take the life of Prophet Shu'ayb (peace be upon him). Just as the people of Prophet Shu'ayb (peace be upon him) desisted from this evil design because they were afraid of his family, likewise the Quraish were afraid of Bani Hashim and refrained from executing their evil designs. So this story was being related to warn the Quraish that they should learn a lesson from the answer of Prophet Shu'ayb (peace be upon him) (Ayats 92-93), as if to say: O people of Quraish, this same is the answer to you from Muhammad (peace be upon him).
Yusuf Ali Explanation:
Spiritual things are easy to understand if we bring the right mind to them. But those who are contemptuous of them deliberately shut their eyes to Allah's Signs, and then pretend in their superior arrogance that they are 'quite beyond them'!
What they do understand is brute strength. They practically say: "Don't you see that we have all the power and influence, and you, Shu'aib, are only a poor Teacher? We could stone you or imprison you or do what we like with you! Thank us for our kindness that we spare you, for the sake of your family. It is more than you yourself deserve!"
( 92 ) He said, "O my people, is my family more respected for power by you than Allah? But you put Him behind your backs [in neglect]. Indeed, my Lord is encompassing of what you do.( 93 ) And O my people, work according to your position; indeed, I am working. You are going to know to whom will come a punishment that will disgrace him and who is a liar. So watch; indeed, I am with you a watcher, [awaiting the outcome]."
Yusuf Ali Explanation:
If the wicked will continue to blaspheme and mock, what can the godly say but this? "Watch and wait! Allah's Plan works without fail! I have faith, and I too will watch with you for its fulfillment." Cf. x. 102.
( 94 ) And when Our command came, We saved Shu'ayb and those who believed with him, by mercy from Us. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone( 95 ) As if they had never prospered therein. Then, away with Madyan as Thamud was taken away.
The remaining text of the surah discusses the general theme once more, with occasional references to Moses. The harsh punishment is explained as "We did not wrong them; they wronged themselves." Other gods are decried as false, powerless, and useless. Believers are commanded to walk the straight path and follow God, and those who disbelieve will suffer in Hell.
( 96 ) And We did certainly send Moses with Our signs and a clear authority
Yusuf Ali Explanation:
The story of Moses and Pharaoh is referred to in many places in the Qur'an, each in connection with some special point to be illustrated. Here the point is that Allah's dealings with man are in all things and at all times just. But man falls under false leadership by deliberate choice and perishes along with his false leaders accordingly. In exercise of the intelligence and choice given him, man should be particularly careful to understand his own responsibilities and to profit from Allah's Signs, so as to attain to Allah's Mercy and blessings.
( 97 ) To Pharaoh and his establishment, but they followed the command of Pharaoh, and the command of Pharaoh was not [at all] discerning.
Yusuf Ali Explanation:
Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.
( 98 ) He will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led.
From this verse and some other narrations of the Quran it appears that the leaders of a community in this world will be its leaders also on the Day of Resurrection. If they guided and led the people towards virtue, righteousness and truth in this world, their followers will gather together under their banner on the Day of Resurrection and march to the Gardens under their leadership. On the other hand, if they called people to some deviation, immorality or unrighteous ways, their followers will follow them there also, and march to the fire of Hell under their leadership. The Prophet (peace be upon him) explained this thing in a tradition: On the Day of Resurrection, the banner of the poets of ignorance will be in the hands of Imra-ul-Quais, and all of them will march towards Hell under his leadership.
Now let us try to picture the march of these two processions. It is obvious that the first procession will march happily and joyously, praying for and praising their leaders whose guidance had led them to this happy state of marching to the blessed Paradise. On the other hand, when the followers of the leaders of errors will find themselves in the miserable plight, to which the leaders had brought them, naturally their anger against them will be beyond description. For the followers will march towards Hell, abusing and cursing their leaders, who had brought them to that horrible state of torture.
Yusuf Ali Explanation: Awrada = to lead, as cattle, down to their watering place. The metaphor is apt. The true herdsman is trusted by his normal flock, and he leads them in the heat of the day down to pleasant and cool watering places in order that they may slake their thirst and be happy. The false leader does the opposite: he takes them down to the fire of eternal misery! And yet men sin against their own intelligence, and follow the false leader like cattle without intelligence!
( 99 ) And they were followed in this [world] with a curse and on the Day of Resurrection. And wretched is the gift which is given.
( 100 ) That is from the news of the cities, which We relate to you; of them, some are [still] standing and some are [as] a harvest [mowed down].
Yusuf Ali Explanation:
Some are standing: like corn, which is ready to be reaped. Among the communities which remained was, and is, Egypt, although the Pharaoh and his wicked people have been swept away. The simile of standing corn also suggests that at no time can town or community expect permanency, except in the Law of the Lord.
Notions grow and ripen and are mowed down. If they disobeyed Allah, their end is evil; if they were true and godly, their harvest was good.
( 101 ) And We did not wrong them, but they wronged themselves. And they were not availed at all by their gods which they invoked other than Allah when there came the command of your Lord. And they did not increase them in other than ruin.
Yusuf Ali Explanation:
All false and fleeting shadows must vanish before the reality and permanence of the decree of Allah. If we worshiped the false, we carned nothing but perdition.
( 102 ) And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.
( 103 ) Indeed in that is a sign for those who fear the punishment of the Hereafter. That is a Day for which the people will be collected, and that is a Day [which will be] witnessed.
That is, in these historical events there is a sign which will show conclusively to the one who considers this deeply that the torment of the Hereafter is inevitable, as warned by the Messengers. One can also judge from this how terrible it will be. This knowledge will fill one with such fear that will keep him on the straight way.
Now let us consider the question: How are these historical events a sign of the Hereafter and the chastisement therein. Everyone who makes a critical study of history with this consideration that it is not merely a collection of events, but also a means of drawing logical conclusions, will find that the rise and fall of communities and nations has been taking place in a regular succession. Moreover, one will find that this rise and fall takes place in accordance with some moral laws in an extraordinary way. This is a clear proof that man is subordinate to the Sovereign, Who is ruling over the universe in accordance with some rational moral laws. Accordingly, He raises up those who keep the moral limits above a certain minimum standard set for this purpose and degrades those who fall below it. Then He gives respite to the latter to mend their ways, but if they do not avail of it and continue their downward march and fall below the limit set for their complete degradation, He annihilates them in a way as to serve as a lesson for others. The fact that these events always take place in a regular cycle leaves no shadow of doubt that rewards and punishments are permanent parts of the law of His kingdom.
A further consideration of the chastisements that were inflicted on different communities shows that, though these punishments fulfilled the demands of justice to some extent, there was still need of more to fulfill all the demands of justice, for these criminals were punished only for those sins which they themselves committed but not for those committed by the succeeding communities, which followed the bad example left by them as their predecessors. It is obvious from the study of history that the law of retribution must take its course and justice demands that they should be punished for the evil legacy they left for others to follow after them. Common sense and justice demand that life in this world should be reproduced in its entirety in order to fulfill all the demands of the law of retribution. The just Sovereign will, therefore, bring into existence all those people for this purpose and award them due punishments.
The reason why Allah will again bring the whole mankind to life is to reward the believers and to punish the disbelievers. After showing that this is possible to raise the dead, it is stated that it is absolutely necessary to fulfill the demands of common sense and justice, for full justice cannot be done without this. Common sense and justice demand that those who believe and do righteous deeds should be given their full rewards, and those who disbelieve and reject the truth and do evil deeds, should be duly punished. As every sensible and just person knows that this demand of justice is not fulfilled in its entirety, and cannot be fulfilled, in this world. It is absolutely essential that the entire mankind should again be brought to life for this purpose.
( 104 ) And We do not delay it except for a limited term.
( 105 ) The Day it comes no soul will speak except by His permission. And among them will be the wretched and the prosperous.
This is to warn these foolish people who depend on the promises of their intercessors that they would protect them from the torment of the Day. They have been warned to desist from the evil deeds they are committing in the hope that their intercessors would not rest content till they succeed in obtaining from Allah permits of forgiveness for their sinful followers. This is because they believe them to be the beloved favorites of Allah Who cannot afford to displease them at any cost. Then they have been told that, not to speak of wielding any such influence, they shall not dare utter a word except with His permission. No saint, no angel, howsoever high, is so powerful or influential as to speak a word or make any recommendation in the Court of the Highest Sovereign unless He Himself permits it. Therefore such people as make offerings to others than Allah will be utterly disillusioned and disappointed on that Day, for they will come to know that they were foolish in relying on their intercessors and committing evil deeds in the world in the hope that they would deliver them from the torment of the Day.
Yusuf Ali Explanation:
Speak i.e., either in self-defence or in accusation of others or to intercede for others, or to enter into conversation or ask questions, one with another. It will be a solemn Day, before the Great Judge of all, to whom everything will be known and whose authority will be unquestioned. There will be no room for quibbling or equivocation or subterfuge of any kind, nor can any one lay the blame on another or take the responsibility of another. Personal responsibility will be enforced strictly.
Shaqi (wretched) and Said (blessed) have become almost technical theological terms. They are explained in the four following verses.
( 106 ) As for those who were [destined to be] wretched, they will be in the Fire. For them therein is [violent] exhaling and inhaling.
Yusuf Ali Explanation:
The first word, Zafir " زَفِيۡرٌ ", translated "sighs", is applied to one part in the process of the braying of an ass, when he emits a deep breath. The second, Shahiq " شَهِيۡقٌ ", translated, "sobs", is the other process in the braying of an ass, when he draws in a long breath. This suggestion of an animal proverbial for his folly implies that the wicked, in spite of their arrogance and insolence in this world below, will at last realize that they have been fools after all, throwing away their own chances whenever they got them. In lxvii. 7 the word Shahiq is applied to the tremendous roaring in-take or devouring of Hell-fire.
( 107 ) [They will be] abiding therein as long as the heavens and the earth endure, except what your Lord should will. Indeed, your Lord is an effecter of what He intends.
This is to emphasize that there is no power that can deliver them from that everlasting torment. Of course, Allah has full powers to forgive anyone He wills or to make a change in the term of the torment of anyone, for He Himself devises laws for Himself and there is no law higher than His Law so as to limit His powers.
In (Ayats 107-108), the words “the heavens and the earth” might have been used idiomatically to denote the everlasting state or they might refer to the new earth and the heavens that will be made in the next world. Anyhow these cannot be the earth and the heavens in their existing state for two reasons. First, according to the Quran, they shall be changed on the Day of Resurrection. Secondly, the events that are being related in these verses will happen in the Hereafter.
( 108 ) And as for those who were [destined to be] prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will - a bestowal uninterrupted.
That is, they will not be sent to the Garden nor will dwell there in accordance with any extraneous law which might have forced Allah to let them dwell therein anyhow. They shall dwell there simply because of His favor. He has full powers to make any changes, if He will, about them.
Yusuf Ali Explanation:
Exactly the same arguments apply as in the last note. The felicity will be uninterrupted, unlike any joy or happiness which we can imagine in this life and which is subject to chances and changes, as our daily experience shows.
( 109 ) So do not be in doubt, [O Muhammad], as to what these [polytheists] are worshiping. They worship not except as their fathers worshiped before. And indeed, We will give them their share undiminished.
It does not mean at all that the Prophet (peace be upon him) had any doubts concerning their deities. Though these words have been addressed to the Prophet (peace be upon him), as a matter of fact they are meant for the common people. What they mean is this: No reasonable person should entertain any presumption that the people who worship the deities must have been convinced of their miraculous powers, otherwise they would not have worshiped them nor offered gifts to them nor invoked their help. The fact of the matter is that their worship, their offerings and their prayers are not based on any knowledge nor any experience nor any real observation, but are the result of blind imitation of their forefathers. The proof of their falsehood is that the deities could not save them when Allah's scourge visited their worshipers who were completely annihilated in spite of them.
Yusuf Ali Explanation:
Their worship is not based on any spiritual attitude of mind. They merely follow the ways of their fathers. Allah will take fully into account all their motives in such mummery as they call worship, and they will have their full spiritual consequences in the future.
( 110 ) And We had certainly given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been judged between them. And indeed they are, concerning the Qur'an, in disquieting doubt.
It means this: There is nothing new in the different opinions expressed by different people regarding the Quran. They behaved in the same manner towards the Book that was given to Prophet Moses (peace be upon him). Therefore, O Muhammad (peace be upon him), do not be disheartened by their rejection of the Quran, though its teachings are simple and plain.
This is to reassure the Prophet (peace be upon him) and the believers that they should patiently wait for the consequences of the misbehavior of the unbelievers towards the Quran. But this will happen in due course as previously ordained by Allah, for Allah does not make haste in passing judgment, though the people demand haste.
Yusuf Ali Explanation:
Cf. x. 19. Previous revelations are not to be denied or dishonoured because those who nominally go by them have corrupted and deprived them of spiritual value by their vain controversies and disputes. It was possible to settle such disputes under the flag, as it were, of the old Revelations, but Allah's Plan was to revive and rejuvenate His Message through Islam, among a newer and younger people, unhampered by the burden of age long prejudices.
Cf. xi. 62. There is always in human affairs the conflict between the old and the new,-the worn-out system of our ancestors, and the fresh living spring of Allah's inspiration fitting in with new times and new surroundings. The advocates of the former look upon this latter not only with intellectual doubt but with moral suspicion, as did the People of the Book upon Islam, with its fresh outlook and vigorous realistic way of looking at things.
( 111 ) And indeed, each [of the believers and disbelievers] - your Lord will fully compensate them for their deeds. Indeed, He is Acquainted with what they do.( 112 ) So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah], and do not transgress. Indeed, He is Seeing of what you do.( 113 ) And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.( 114 ) And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.
This was to urge Salat at three times, that is, morning, evening and Isha. This shows that this was revealed before Salat had been made obligatory five times a day during the Miraj.
This is to comfort and console the Prophet (peace be upon him), as if to say: Allah does not intend to destroy them yet, for He has appointed for them a term of respite, so you should endure with patience whatever they do against you and hear their harsh talk and go on performing the obligations of your mission. For this purpose you should offer Salat in accordance with the prescribed times because it will create in you necessary forbearance and fortitude.
This is the remedy for eradicating evil from the world: Do good deeds and defeat evil with them. The best way of making you virtuous is to establish salat, which will remind you of Allah over and over again: which will produce those good characteristics in you that shall help you fight successfully against the systematic and united front of evil that has been formed against the mission of the truth. This will also enable you to establish practically the system of virtue and reform.
Yusuf Ali Explanation:
The two ends of the day: Morning and afternoon. The morning prayer is the Fajr, after the light is up but before sunrise: we thus get up betimes and begin the day with the remembrance of Allah and of our duty to Him. The early afternoon prayer, Zuhr, is immediately after noon: we are in the midst of our daily life, and again we remember Allah. There is no disagreement among scholars regarding which prayer is meant by one of these two ends of the day. They agree that it is Fajr prayer which may be performed from dawn until a little before sunrise. There is disagreement, however, regarding the prayer which ought to be performed at the other end of the day. It is said variously that the reference is to Asr or Maghrib prayer.
Approaches of the night: Zulafun " زُلَـفًا", plural of Zulfatun, an approach, something near at hand. As Arabic has, like Greek, a dual number distinct from the plural, and the plural number is used here, and not the dual, it is reasonable to argue that at least three "approaches of the night" are meant. The late afternoon prayer, 'Asr, can be one of these three, and the evening prayer, Maghrib, just after sunset, can be the second. The early night prayer, 'Isha, at supper time-when the glow of sunset is disappearing, would be the third of the "approaches of the night", when we commit ourselves to Allah before sleep. These are the five canonical prayers of Islam.
"Those things that are good": in this context the words refer primarily to prayers, but they include all good thoughts, good words, and good deeds. It is by them that we keep away everything that is evil, whether referring to the past, the present, or the future.
( 115 ) And be patient, for indeed, Allah does not allow to be lost the reward of those who do good.
( 116 ) So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth - except a few of those We saved from among them? But those who wronged pursued what luxury they were given therein, and they were criminals.
Yusuf Ali Explanation:
Baqiyat: some virtue or faculty that stands assault and is lasting; balanced good sense that stands firm to virtue and is not dazzled by the lusts and pleasures of this world, and is not deterred by fear from boldly condemning wrong if it was fashionable or customary. It is leaders possessed of such character that can save a nation from disaster or perdition. The scarcity of such leaders-and the rejection of the few who stood out- brought ruin among the nations whose example has already been set out to us as a warning. In xi. 86 the word has a more literal meaning.
The exceptional men of firm virtue would have been destroyed by the wicked to whom they were an offence, had they not been saved by the grace and mercy of Allah. Or perhaps, but for such grace, they might themselves have succumbed to the evil around them, or been overwhelmed in the general calamity.
( 117 ) And your Lord would not have destroyed the cities unjustly while their people were reformers.
In this passage, the real cause of the fall of the communities mentioned in( Ayats 25-99 )has been pointed out in a very instructive manner. In reviewing their history Allah declares that the cause of the downfall of not only these but of all the former communities was this: When Allah bestowed His favors on them, they abused these favors and were so intoxicated with their own prosperity that they began to make mischief in the land. By and by, their collective conscience became so corrupt that no righteous persons were left among them to forbid evil and, if a few were left, their voice was so weak that they could not prevent them from causing mischief. As a result of this, evil became so strong and prevalent among them as to warrant the scourge of Allah. Otherwise Allah bears no enmity against His servants that He should destroy them without any just cause, while they were performing righteous works. This has been mentioned here for impressing the following three things.
First, it is imperative that there should be some persons who should invite the people to virtue and forbid evil. For Allah approves virtue only and tolerates evil for its sake so long as there is any potential good left in them. But when a community has no righteous persons left in it and contains only wicked ones, or even if there be some such righteous persons in it as are so weak that nobody pays any heed to them, and the community as a whole rushes headlong towards moral degradation, then Allah’s scourge becomes its inevitable doom.
Second, a community, which tolerates everything and everyone except those few who invite it to righteous deeds seals its own doom and invites its destruction.
Third, it is clear from this passage that the destiny of a community is determined by the influence the righteous people can wield in it. If it contains such a number of good persons as may be able to eradicate evil and mischief and establish virtue and righteousness, a general scourge is withheld from it so as to afford an opportunity to them for carrying on their work of reform. On the other hand, if the number of the righteous persons in it remains too small to carry on the reform work, and the community does not tolerate them at all and does not allow them to perform their reform work, then that community incurs its own destruction, for thus it proves itself to be a worthless community which has no justification for its existence.
Here the mention of Prophet Lot (peace be upon him) will be pertinent. Among the entire nation and in the entire land there was only one house that shone with the light of the faith and Islam, and it was no other but the house of the Prophet Lot (peace be upon him) himself. The rest of the nation was sunk deep in sin and wickedness and its whole country was brimming over with filth and immorality. Therefore Allah rescued the people of that one house and then sent down the torment on the land, which did not spare any one of the wicked people.
( 118 ) And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.
Yusuf Ali Explanation:
Cf. x. 19. All mankind might have been one. But in Allah's Plan man was to have a certain measure of free-will, and this made difference inevitable. This would not have mattered if all had honestly sought Allah. But selfishness and moral wrong came in, and people's disputations became mixed up with hatred, jealousy, and sin, except in the case of those who accepted Allah's grace, which saved them. The object of their creation was to raise them up spiritually by Allah's grace. But if they will choose the path of evil and fall into sin, Allah's decree must be fulfilled, and His justice will take its course. In the course of that justice Hell will be filled with men and jinns, such is the number of those who go astray.
( 119 ) Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and men all together."
This is the answer to the objection raised in the name of taqdir (destiny) against the principle that has been laid down in the preceding verse for the destruction of the wicked communities. It is this: Why should these communities be punished for lack of a sufficient number of righteous persons in them? Why didn’t Allah Himself will to produce that sufficient number of righteous persons in it? Allah has answered this objection, so as to say: It is not the will of Allah to bind mankind inherently to a fixed course of life as He has bound the vegetable and animal life. Had it been so, there would have been no need of sending the Messengers and the Books for inviting mankind to the faith. For, in that case all human beings would have been born Muslims and born believers and there would have been no unbelief and no disobedience. But it is the will of Allah to grant freedom of choice and action to man so that he may be free to choose and follow any way of life. That is why He has left open both the way to Paradise and the way to Hell for man and given every individual and every community the opportunity to choose and follow either of the two ways with full freedom and win any of the two abodes as a result of his own efforts and exertions. It is obvious that this scheme of Allah demands that it should be based on the freedom of choice and the option to adopt faith or unbelief.
This is why Allah does not compel a community to the right way if it itself intends to follow the wrong way, and plans and works for it. Allah’s scheme does not interfere with the plans and works of such a community. When it makes deliberate arrangements to mold the wicked, unjust, and sinful people, He does not supply it with righteous persons by birth to set it right. Every community is free to produce good or bad people as it wills. And if a community wills to follow a wrong way as a community, leaving little room for the production and the development of the righteous people in order to raise up the standard of virtue, God does not will to coerce it to follow the righteous way. He will let it follow the way it chooses for itself with its inevitable consequences. On the contrary, Allah shows His mercy to that community which produces a sufficiently large number of such people as accept the invitation to virtue, and leaves room in its collective system for such people to work for its reform and purification.
Yusuf Ali Explanation:
Cf. vii. 18 and vii. 179. If Satan and his evil soldiers tempt men from the path of rectitude, the responsibility of the tempted, who choose the path of evil, is no less than that of the tempters, and they will both be involved in punishment together.
( 120 ) And each [story] We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.
Yusuf Ali Explanation:
The stories of the Prophets in the Qur'an are not mere narratives or histories: they involve three things: (1) they teach the highest spiritual Truth; (2) they give advice, direction, and warning, as to how we should govern our lives, and (3) they awaken our conscience and recall to us the working of Allah's Law in human affairs. The story of Joseph in the next Sūrah (Sūrah Yusuf) is an illustration in point. A) Cf. xi. 93 and vi. 135, n. 957. The worst that ye can will not defeat Allah's Plan; and as for us who believe, our obvious duty is to do our part as taught to us by Allah's revelation.
( 121 ) And say to those who do not believe, "Work according to your position; indeed, we are working.( 122 ) And wait, indeed, we are waiting."
Yusuf Ali Explanation:
Cf. xi. 93, and x. 102, If the wicked only wait, they will see how Allah's Plan unfolds itself. As for those who believe, they are glad to wait in perfect confidence, because they know that Allah is good and merciful, as well as just and true.
( 123 ) And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do.
At the end of the discourse, Allah has warned the champions of kufr, and comforted the believers, so as to say: Allah is closely watching the behaviors of both the parties in the conflict between kufr and Islam, and the Sovereign is fully aware of all that is happening in His kingdom. He is watching and controlling everything with perfect wisdom. He will reward richly the champions of the truth and will not let go waste their efforts and exertions. And though He is showing tolerance to the champions of kufr, and giving them respite, He will take them to task because they are unjustly persecuting the standard bearers of the truth and are spreading chaos in the land, and exerting their utmost to put obstacles in the way of the work of reform. All these things are in the knowledge of Allah and the evil doers shall have to bear the consequences of their misdeeds, and the true believers will ultimately come out successful.
You may now like to listen to Arabic recitation of Sūrah Hūd with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand).
You may also refer to our following reference pages for knowing more about Islam and Quran:
Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 | Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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