Surah Hud (11): Read Online and Download - English Translation

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

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

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

Prayer for the disbelieving and the unjust is not permissible

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

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

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

Brotherly relations between believers and disbelievers

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

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

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

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

Mentioned in the third verse (47) is the apology tendered by Sayyidna Nuh (علیہ السلام) . In gist, it is a return to Allah in submission and entreaty, a prayer for the protection of Allah, His forgiveness for past omissions, and a request for His mercy.

From here we learn that, should one commit a mistake, let him not rely on his personal resolve to stay safe from it in the future. He should, rather, seek the protection of Allah Ta` ala and pray to Him that He is the One who can keep him safe from errors and sins.

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

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

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

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

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

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

Commentary

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

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

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

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

Payment for Da'wah work

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

After that, the next eight verses (61-68) carry the story of Sayyidna Salih peace be upon him. He was sent to the people of Thamud, another branch of the tribe of ` Ad. He too invited his people to believe in Tauhid, the Oneness of Allah. As customary, his people belied him and insisted that he must first make a she-camel of a specified description come out from the rock of the mountain in front of them in order to have them believe that he was a true prophet of Allah.

Sayyidna Salih (علیہ السلام) warned them: If Allah Ta` ala shows you your custom-ordered miracles, and you still fail to believe, then, according to the customary practice of Allah, the punishment will come and destroy all of you. But, they remained obstinate and Allah Ta` a1a, in His perfect power, made the miracle they demanded manifest before them. The rock of the mountain in front of them split asunder. Out from it came the she-camel bearing the features specified by them. Allah Ta` ala ordered them not to harm that she-camel in any manner, otherwise the punishment will come upon them. But, they disobeyed this order as well, and killed the she-camel. Consequently, they were seized by Allah Ta` ala, Sayyidna Salih (علیہ السلام) and his companions were saved from the punishment, and the rest of those people were destroyed by a Sound which was severe and terrifying.