Surah 11 HUD
(11:1) Alif. Lam. Ra.
This is a Divine Command1 whose contents have been made
firm and set forth in detail2 from One Who is All-Wise,
All-Aware
1.
The Arabic word kitab has been translated into Book because of the context. For
its meaning is not confined to book or something written but it includes command and sovereign decree
as well and has been used in several places in the Quran in the same sense.
2. The contents of this Book are firm, strong, and unchangeable: they
are well balanced and measured. There is no tinge of verbosity, pedantry,
volubility, poetic fancy and rhetorical exaggeration. The truth has been stated accurately,
and there is nothing more and nothing less than the truth. Moreover, the
contents have been given in detail and everything has been made so clear and
plain that there is neither confusion nor complication nor ambiguity in it.
(11:3) that you may
seek forgiveness of your Lord and turn to Him in repentance whereupon He will
grant you a fair enjoyment of life until an appointed term,3 and will bestow favour on everyone who merits
favour.4 But should you turn away (from the truth), I
fear for you the chastisement of an Awesome Day.
3.
The assurance that “He will let you
enjoy a fair provision for a term appointed” has been given to remove the
misunderstanding which Satan has imbued in the heart of every foolish worshiper
of the world that piety ruins one’s worldly life, though it might lead to one’s
success in the Hereafter.
Allah has reassured the true believers that He will shower His blessings on God
fearing people and they will live happy and peaceful lives and will be honored
and respected everywhere. The same thing has been stated in a different manner
in (Surah An-Nahal, Ayat 97): “Whoso will do good deeds, whether a
man or a woman, provided the one is a believer, We will surely make such a one
lead a pure and clean life in this world.” Allah has refuted this theory of
Satan and his disciples that piety inevitably brings poverty, distress and
affliction and ignominy to the person who adopts truth, righteousness and
virtue. He has assured that He will make the life of the one who will believe
in Him and adopt a righteous life truly successful both in this world and in
the Hereafter. And it is common experience that only those people enjoy real
peace of mind and are honored and respected who are God fearing and possess a
pure character, who are fair and generous in all their affairs and dealings and
who are free from evil. For they are trusted by all and none fears any wrong or
wickedness from them.
According to the Quran, the provisions of life are
either mataul-hasana meaning good provisions or mataul-ghuroor meaning
deceptive provisions. Here those, who return to Allah, have been assured that
they will be given good provisions of life and not deceptive ones. The
provisions are good if their recipient becomes even more grateful to Allah than
before and uses these for fulfilling His rights and the rights of mankind and
of his own self. Such good provisions make his life truly successful in this
world and also in the next world. On the contrary, the provisions are
deceptive, if they become a temptation for the recipient, and get him involved
in the worship of the things of this world more than before. Though the
deceptive provisions might appear to be a blessing and a favor, these are, in
fact, a curse and means of some future torment.
4. This
verse enunciates a fundamental divine principle. The higher a person rises in
character and conduct, the higher is the rank he obtains in the sight of Allah.
That is to say that Allah does not let go waste the good deed of anyone. He
does neither appreciate any evil deed, nor detracts from any good deed.
Everyone will be given the honor which he deserves for his deeds.
(11:7) And He it is
Who created the heavens and the earth in six days - and [before that] His Throne was upon the water7 that
He may test you, who of you is better in conduct8 If
you were to say (O Muhammad): 'All of you will surely be raised after death',
then those who disbelieve will certainly say: 'This is nothing but plain
sorcery.9
7.
This is a parenthetical clause that has probably been inserted in answer to a
question, which has not been cited: if the heavens and the earth were created
afterwards in six days, what was there before their creation? The answer is:
then there was water. It
is not possible for us to say what exactly was the nature of that water. It
might have been the common fluid known by that name. Or perhaps, the word water
has been used as a symbol for the fluid state of the matter before it was
changed to its present form. As regards to “His Throne was upon the water” I am
of the opinion that it means: “His Kingdom was over water.”
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8. This enunciates the purpose of the creation:
Allah created the heavens and the earth for the sake of the creation of mankind
and He created mankind to test human beings by delegating to them the powers of
vicegerency and making them morally responsible for using or abusing them, just
as they liked. Thus it has been emphasized that the sole purpose of the
creation is the moral trial of man and his consequent accountability to the
Creator for the use or abuse of the delegated powers, and the award of rewards
and punishments. For without this basic purpose, the whole work of creation would
have become meaningless and useless.
9. That is, the disbelievers very foolishly
considered the purpose of the creation to be no more than a pastime in which
they themselves were mere playthings. They were so absorbed in their foolish
conception that when the Prophet (peace be upon him) told them what the real
purpose of creation was and what part they were required to play in it, they
would scoff at him, saying: Your message is like a piece of sorcery and beyond
our understanding.
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(11:16) They are the
ones who shall have nothing in the Hereafter except Fire.16 (There they shall come to know) that their deeds in the world have come to
naught; and that whatever they have done is absolutely useless.
16.
This is a clear and stern warning to the worshipers of the world. They should
know that they will get the full reward for the exertions (whatever they be)
they put forth in order to acquire the worldly gains but they should note it
well that they would get nothing in the next world. As they confined their
efforts to the benefits of this world, and did nothing to earn the benefits of
the next world, they should expect nothing for the deeds they have done for the
material gains of this world. In order to illustrate this, let us take the case
of a person who desires to build a palace for himself in this world and adopts
all those devices, measures and means which help build such a palace. Most
surely, he will succeed in building a grand palace, for no brick will refuse to
stick to its place simply because he was an unbeliever. But it is equally
obvious that he shall have to leave behind in this world that grand palace
along with all its furnishings as soon as he breathes his last breath. For
there is no reason why the palace he had built (or done anything else) for this
world, should be credited to him in the next world, if he had done nothing to
provide himself with a palace in the next world. For only those who provide for
themselves with the necessary material for a palace in the next world in
accordance with the divine law, deserve to get a palace there.
Now a question arises in regard to the logical
conclusion of this argument, according to which he should not get a palace in
the next world. It is this: “Well, he may not get a palace, but why should he
be thrown into the fire of Hell?” The answer is this (and the Quran itself has
given this same answer in different places) that the one who exerts and works
only for a palace in this world in utter disregard of the Hereafter, naturally
and inevitably adopts such treasures and means as help build a large fire for
himself in the Hell. (Refer to (E.N. 12 of Surah Yunus).
(11:17) Can it happen
that he who takes his stand on a clear evidence from his Lord,17 subsequently followed by a witness from Him
(in his support),18 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.19 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.
This verse clearly indicates that even before the
Quran was revealed, the Prophet (peace be on him) had reached the stage of
belief in the Unseen. We have seen, in (Surah Al- Anam Ayat 75), the case of Abraham. Before being
appointed as 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 Quran was revealed.
Subsequently, when the Quran was revealed it not only confirmed what he had
already become inclined to accept, but also provided definite knowledge about
it.
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(11:35) (O Muhammad!)
Do they say that he himself has forged this message? Tell them: 'If I have
forged this, the guilt of it will fall upon me, but I am not responsible for
the crimes you are committing.
Present
day mud sludging
39.
The wording of the verse shows that during the recital of the story of Prophet
Noah (peace be upon him), the opponents of the Prophet (peace be upon him)
might have felt that he himself had invented that story in order to hit them
hard indirectly. So they might have interrupted him,
saying: You are inventing such stories as these in order to apply these to us
and hit us hard indirectly. That is why the narration of the story has been
broken to answer their false accusation.[sp1]
And the fact is that the mean people always behave like this. As they have no interest in goodness,
they would turn to the dark side of
everything. Even if one gives them wise counsel
or teaches them a useful lesson or warns them of an error, they would never
benefit from these nor mend their ways. Instead of this, they would search out
for that aspect of the matter which
will not only undo the wisdom and goodness of the counsel but also bring an
accusation against the admonisher.
It is obvious that in this way, even the best of counsels can be made
void and ineffective, if the hearer dubs that as a hit and takes it ill as an
affront. Moreover, their thinking is always
based on suspicion and mistrust. Supposing there is a certain story which
appears to be true. A wise man will take it as a fact and learn a lesson from
it, even if it applies exactly to his own condition and points out his error.
On the contrary, a suspicious and crooked man will at once jump to the
conclusion without any proof at all that the story had been invented for the
sole purpose of applying it to him in order to hit him hard.
The same was the condition of those who accused the
Prophet (peace be upon him) that he himself had forged the story and ascribed
it to Allah to make it more effective. Allah has asked him to say to them: If I
have forged the story, I shall have to bear its consequences, but this cannot
lessen the punishments of the crimes you are committing for which you alone
will be held responsible.
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(11:37) and build the
Ark under Our eyes and Our direction. And do not supplicate Me concerning those
who have engaged in wrong-doing. They
are doomed to be drowned.40
40.
This verse lays down the limits
of the divine law of respite.
When the message of a Prophet has been conveyed to a people and is rejected,
they are granted respite from punishment only as long as there is the
possibility that some of them might accept it. But when there remains no such
possibility and there is left nothing but evil element among them, Allah does
not grant them any further respite. And this is a manifestation of His mercy, just as for the safety of the good
fruit the rotten ones should be thrown away and discarded. Conversely, it shall
be an act of cruelty to the good people and the future generations if pity is
shown to those wicked people who are incorrigible.
(11:40) Thus it was
until Our command came to pass and the
oven boiled over.42 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);43 and also take everyone who
believes.44 But those who, along with him, had believed
were indeed just a few.
42.
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( Ayats 11-12 of Surah Al- 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 tannur (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 (Ayat 7 of Surah Al- Mominoon) that the said tannur was specified
before hand.
43. 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 they were two persons. One
was his son who was drowned (Ayat 43), and the other was his wife. (Surah At-Tahrim, Ayat 10). And if there were any others, they
have not been mentioned in the Quran.
44. 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
(peace be upon him).
This wrong theory became prevalent because of the stories in the Bible that
none other than Prophet Noah (peace be upon him), his three sons and his wife
were rescued from the deluge. (Genesis 6: 18, 7: 7, 9, and 9: 19). But the
Quran contradicts this in many places, saying that besides the people of his
own household, some other people of his community, though small in number, were
also rescued along with him. Moreover, the Quran declares that the generations which came
after Prophet Noah (peace be upon him) 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. (Surah Al-Isra, Ayat 3). They were from the descendants of
Adam, and from the seed of those whom we carried in the Ark with Noah. (Surah Maryam, Ayat 58).
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(11:44) And the
command was given: 'Earth! Swallow up your water'; and: 'Heaven! Abate!' So the
water subsided, the command was fulfilled, and the Ark settled on Mount Judi,46 and it was said: 'Away with the wrong-doing
folk!'
46.
According to the Quran, the Ark rested upon Mount Judi, which is situated to the north-east of Jazirah
Ibn Umar in Kurdistan. But according to the Bible its resting place was Mount
Ararat in Armenia, which is one of the ranges of mountains of the same name
that extends from Armenia to southern Kurdistan. Mount Judi is one of the
mountains of the Ararat range, and is known by the same name even today. The
ancient histories confirm that the resting place of the Ark was Mount Judi. For
instance, Berasus, a religious leader of Babylonia, who lived about 250 years
before Christ, says in his history of the Chaldeans that Noah’s Ark rested upon
Mount Judi. Abydenus, a pupil of Aristotle, not only confirms the same but also
says that many people of Iraq of his time possessed pieces of the Ark, which
they ground in water and gave to the sick as a medicine.
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Now let us consider the question: Did the deluge mentioned here cover
the whole earth or was it confined to that particular region where Prophet Noah
(peace be upon him) lived? This is a question which has not been finally
settled up to this day.
As far as the Bible and the Israelite traditions are concerned, this was
universal. (Genesis 7: 18- 24). But the Quran is silent about it, though it
does say things which show that the whole human race after the deluge was the
descendant of Prophet Noah (peace be upon him) and of those with him in the
Ark, but this does not mean that the deluge covered all the earth. It may be
explained like this: At that time of the history the only region of the earth,
which was inhabited by the human race, was the region in which Noah lived, and
the generations which came after the deluge, gradually spread over other parts
of the earth. This theory is supported by two things. First, there is a
conclusive proof that a great flood did come over the land of the Tigris and
the Euphrates. This is confirmed by historical traditions, archaeological
remains and geological evidence. But there are no such proofs in the other
parts of the earth as might show that the deluge was universal. Secondly,
traditions have come down to almost all the peoples of the earth living even in
distant places like America and Australia, that once a great flood had come all
over the earth. The only conclusion
which can be drawn from the above is that at one time the forefathers of all
the people of the earth lived at one place. But, when afterwards they spread
over different lands in the earth; they carried the traditions of the deluge
along with them. Refer to (E.N. 47 of Surah Al- Aaraf).
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(11:61) And to Thamud We sent their brother Sali'h.66 He said: 'My people! Serve Allah; you have no god other
than Him. He brought you into being out of the earth, and has made you dwell in
it.67 So ask Him to forgive you, and do turn towards Him in
repentance.68 Indeed My Lord
is near, responsive to prayers
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(11:71) And Abraham's wife was standing by and on hearing
this she laughed.78 And We gave her the good news of (the birth
of) Isaac, and after Isaac, of Jacob
9. The angels told the good news of a son to Sarah instead of Prophet Abraham (peace be
upon him) because he already had a son, Ismail from Hajirah but had no child
from her. Therefore to remove her sorrow they told her the good news that a
son, Isaac, will be born to her, who will have a son, Jacob, both of whom will
be great Messengers of Allah.
(11:72) She said:
'Woe is me!80 Shall I bear a child now that I
am an old woman and my husband is well advanced in years.81 This is indeed strange!'
80.
These words were not used by her in their literal sense as an exclamation of
grief and lamentation. She uttered these words merely to express surprise at
the news.
81. According to the Bible Prophet Abraham (peace be upon him)
was 100 years old at the time and Sarah was 90 years.
(11:76) Thereupon (Our angels) said to him: 'O Abraham!
Desist from this, for indeed your Lord's command has come; and a chastisement
which cannot be averted84 is about to befall them
(1) These historical events have been related here to
warn the Quraish that they were absolutely wrong in their selfdelusion that
they were quite immune from the scourge with which the Quran was threatening
them because of their relationship with Prophet Abraham (SEE EN lengthy )
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(11:81) Thereupon the
angels said: 'O Lot! We indeed are messengers of your Lord. And your
people will in no way be able to hurt you. So depart with your family in a part
of the night and let no one of you turn around89 excepting your wife (who shall not go); for what will befall them shall
also befall her.90 In the morning their promised
hour will come. Is not the morning near?'
89.
This meant to impress on them the urgency of the matter so that they should get
out of the doomed place and should not even turn round to look behind to see
what was happening there. They were warned lest they should be attracted by the
loud noises caused by the explosions and by the wailing of the people and thus
lag behind in the territory that had been marked for the scourge and was to be
overtaken by it.
90. The doom of the wife of Prophet Lot (peace be
upon him) is the third incident related in this Surah to serve as a lesson that no
relationship can deliver a people from the horrible consequences of their sin.
27012020
(11:87) They replied:
'O Shu'ayb! Does your Prayer enjoin upon you96 that
we should forsake the deities whom our forefathers worshipped, or that we
should give up using our wealth as we please?97 Do
you fancy that you, and only you, are forbearing and right-directed?'
96.
97. 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
Shuaib (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.
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(11:90) Seek the
forgiveness of your Lord and turn to Him in repentance. Surely my Lord is Ever Merciful, Most Loving
.Blog
101.
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.
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(11:98) He shall stand at the head of his
people on the Day of Resurrection, and will bring them
down to the Fire.104 What a wretched destination to be
led to!
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104.
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.
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(11:114) And
establish the Prayer at the two ends of the day and in the first hours of the
night.113 Indeed
the good deeds drive away the evil deeds. This is a Reminder to those who are mindful of
Allah.114
113.
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. (For explanation, see (E.N. 95 of Surah Al-Isra), (E.N. 111 of Surah Taha), and (E.N. 124 of Surah Ar-Room)).
114. 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. (For explanation see (E.Ns 77-79 of Surah Al-Ankaboot)).
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(11:119) except for
those on whom your Lord has mercy. And it is for this (exercise of freedom of
choice) that He has created them.116 And the word of your Lord was
fulfilled: 'Indeed I will fill the Hell, with men and jinn, altogether.
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116.
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. (For further explanation, See (E.N. 24 of Surah Al-Anaam).
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