Al Quran SURAH HOUD AYAH 71 TO 106

SURAH HOUD AYAH 71 TO 106

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (هود: 71).
قَالَتْ يَا وَيْلَتَا أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ (هود: 72).
قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَةُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ (هود: 73).
فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَى يُجَادِلُنَا فِي قَوْمِ لُوطٍ (هود: 74).
إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ (هود: 75).
يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَذَا إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (هود: 76).
وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَذَا يَوْمٌ عَصِيبٌ (هود: 77).
وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ قَالَ يَا قَوْمِ هَؤُلاَءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلاَ تُخْزُونِي فِي ضَيْفِي أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (هود: 78).
قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (هود: 79).
قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ (هود: 80).
قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنْ اللَّيْلِ وَلاَ يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلاَّ امْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ (هود: 81).
فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ (هود: 82).
مُسَوَّمَةً عِنْدَ رَبِّكَ وَمَا هِيَ مِنْ الظَّالِمِينَ بِبَعِيدٍ (هود: 83).
وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ وَلاَ تَنقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِنِّي أَرَاكُمْ بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطٍ (هود: 84).
وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلاَ تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلاَ تَعْثَوْا فِي الأَرْضِ مُفْسِدِينَ (هود: 85).
بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ (هود: 86).
قَالُوا يَا شُعَيْبُ أَصَلاَتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ (هود: 87).
قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الإِصْلاَحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ (هود: 88).
وَيَا قَوْمِ لاَ يَجْرِمَنَّكُمْ شِقَاقِي أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ (هود: 89).
وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ (هود: 90).
قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا وَلَوْلاَ رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ (هود: 91).
قَالَ يَا قَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنْ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ (هود: 92).
وَيَا قَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ (هود: 93).
وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ (هود: 94).
كَأَنْ لَمْ يَغْنَوْا فِيهَا أَلاَ بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ (هود: 95).
وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ (هود: 96).
إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ (هود: 97).
يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ (هود: 98).
وَأُتْبِعُوا فِي هَذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ (هود: 99).
ذَلِكَ مِنْ أَنْبَاءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَائِمٌ وَحَصِيدٌ (هود: 100).
وَمَا ظَلَمْنَاهُمْ وَلَكِنْ ظَلَمُوا أَنفُسَهُمْ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ (هود: 101).
وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (هود: 102).
إِنَّ فِي ذَلِكَ لَآيَةً لِمَنْ خَافَ عَذَابَ الآخِرَةِ ذَلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَلِكَ يَوْمٌ مَشْهُودٌ (هود: 103).
وَمَا نُؤَخِّرُهُ إِلاَّ ِلأَجَلٍ مَعْدُودٍ (هود: 104).
يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ (هود: 105).
فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (هود: 106).
خَالِدِينَ فِيهَا مَا دَامتِ السَّمَاوَاتُ وَالأَرْضُ إِلاَّ مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ (هود: 107).
وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالأَرْضُ إِلاَّ مَا شَاءَ رَبُّكَ عَطَاءً غَيْرَ مَجْذُوذٍ (هود: 108).
فَلاَ تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَؤُلاَءِ مَا يَعْبُدُونَ إِلاَّ كَمَا يَعْبُدُ آبَاؤُهُمْ مِنْ قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍ (هود: 109).
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ (هود: 110).
وَإِنَّ كُلاَّ لَمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ (هود: 111).
فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ وَلاَ تَطْغَوْا إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (هود: 112).
وَلاَ تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لاَ تُنصَرُونَ (هود: 113).
وَأَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ (هود: 114).
وَاصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ (هود: 115).
فَلَوْلاَ كَانَ مِنْ الْقُرُونِ مِنْ قَبْلِكُمْ أُوْلُوا بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الأَرْضِ إِلاَّ قَلِيلاً مِمَّنْ أَنْجَيْنَا مِنْهُمْ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ وَكَانُوا مُجْرِمِينَ (هود: 116).
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ (هود: 117).
وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ (هود: 118).
إِلاَّ مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنْ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (هود: 119).
وَكُلاًّ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ وَجَاءَكَ فِي هَذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَى لِلْمُؤْمِنِينَ (هود: 120).
وَقُلْ لِلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ (هود: 121).
وَانتَظِرُوا إِنَّا مُنتَظِرُونَ (هود: 122).
وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالأَرْضِ وَإِلَيْهِ يُرْجَعُ الأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ (هود: 123).
 

SURAH HOUD AYAH 71 TO 106

 

(11:71) And Abraham’s wife was standing by and on hearing this she laughed. And We gave her the good news of (the birth of) Isaac, and after Isaac, of Jacob.78

78. It appears from this that the news of the visit of the angels in the human form had made the people of the house uneasy. So Prophet Abraham’s Prophet Abraham (peace be upon him) wife had also come there to know what the matter was. She laughed with joy when she
learned that the angels were sent not to punish their people but the people of Lot (peace be upon him).

79. 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!82 Shall I bear a child now that Iam an old woman and my husband is well advanced in years.® This is indeed strange 80

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.

 

(11:73) They said: ‘Do you wonder at Allah’s decree?82 Allah’s mercy and His blessings be upon you, O people of the house. Surely, He is Praiseworthy, Glorious.’

82. The question was posed to her to remind her that though people of old age do not bear children, it is not beyond Allah’s power to bring this about. Therefore a true believer like her should not show any surprise at the good news when it is conveyed to her from Allah.

 

(11:74) Thus when fear had left Abraham and the good news had been conveyed to him, he began to dispute with Us concerning the people of Lot.83

83. “He began to argue with Us” is the expression of affection and endearment which manifests the nature of close relationship of Prophet Abraham (peace be upon him) with his Lord. This helps depict the picture of the argument that the servant had with his Lord for
pleading the case of the people of Lot. He pleaded persistently: Lord, avert the coming scourge from the people of Lot. The Lord replied: These people have become so degraded that no good was left in them and their crimes have become so heinous that they deserve no leniency at all. But the servant still persisted: Lord, give them more respite, even if a little good yet remains in them; maybe it should bear some fruit. This dispute has been recorded in the Bible rather in detail, but the concise mention in the Quran is more meaningful. (For comparison please refer to Genesis 18: 23-32).

 

(11:75) Surely Abraham was forbearing, tenderhearted and oft-turning to Allah.

 

(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 averted 84 is about to befall them.’

84. A superficial view of this incident from the life of Prophet Abraham (peace be upon him) in the context it occurs might lead one to consider it to be irrelevant, especially as an introduction to the coming scourge on the people of Lot. But if one reviews this in the light of the object for which these historical events have been related here, one will come to the conclusion that its mention is most apt here. In order to understand its relevancy we should keep in view the following two things:

(1) These historical events have been related here to warn the Quraish that they were absolutely wrong in their self delusion that they were quite immune from the scourge with which the Quran was threatening them because of their relationship with Prophet Abraham (peace be upon him) and their guardianship of the Ka’bah and their religious, economic and political leadership of Arabia. They thought that Prophet Abraham (peace be upon him), whose descendants they were, was a beloved servant of Allah and would, therefore, intercede for them and defend them against any scourge from Him. That is why the graphic
picture of the death of Prophet Noah’s (peace be upon him) son has been drawn to show that the prayer of a great Prophet like him could not save his own son from the scourge. Not only was his prayer rejected but he was also taken to task for making a request for his
wicked son. Then this second incident from the life of Prophet Abraham (peace be upon him) has been related to show that, though Allah was very kind to him, He rejected his appeal for the people of Lot because he had tried to intercede for the wicked people, which was against the requirements of justice.

(2) This incident from the life of Prophet Abraham (peace be upon him) has been related along with, the destruction of the people of Lot for another object as well. The Quraish had forgotten that the law of divine justice had always been operating continuously and regularly and there were open proofs of this all around them. On the one hand, there was the case of Prophet Abraham (peace be upon him). He had to leave his home for the sake of the truth and righteousness and to live in a foreign country where, to all appearances, he had no outward power to support him. But divine justice rewarded him for his righteousness with a son like Isaac and a grandson like Jacob (peace be upon them) whose descendants, the Israelites, reigned supreme for centuries over the same Palestine where he had taken refuge as a stranger. On the other hand, there were the people of Prophet Lot
(peace be upon him) who were living nearby in great prosperity, which had intoxicated them so much that they lived in open wickedness, totally forgetting that they would be overtaken by retribution from Allah. So much so that they scoffed at the admonition of Prophet Lot (peace be upon him). But divine justice came into operation at the same time, when it was conveying the good news to Prophet Abraham (peace be upon him) and decreed that those wicked people should be annihilated from the face of the earth. As a result of this, no vestige of their habitations was left on the surface of the earth. This fact should serve as a lesson to the wicked people for all times.

 

(11:77) And when Our messengers came to Lot, he was perturbed by their coming and felt troubled on their account, and said: ‘This is a distressing day. 85

85. Please keep in view (E.Ns 63-68 of Surah Al-Aaraf).

86. From the tenor of the details of the story as given in the different parts of the Quran, it becomes quite clear that the angels came to Prophet Lot (peace be upon him) in the form of handsome boys and that he was unaware that they were angels. He was troubled and
distressed in his mind, for he knew how wicked and shameless his people were.

 

(11:78) And his people came to him rushing. Before this they were wont to commit evil deeds. Lot said: ‘My people! Here are my daughters; they are purer for you.87 Have fear of Allah and do not disgrace me concerning my guests. Is there not even one right-minded person in your midst?’

87. By “My daughters”, Prophet Lot (peace be upon him) might have meant either of the two things. He might have referred to the daughters of the community as “my daughters” because the relationship of a Prophet to his people is as of a father to his children. But it is also possible that he aught have meant by this his own daughters. Anyhow, this could not have been an offer of adultery, for the succeeding sentence “they are purer for you” leaves no room for such a misunderstanding. This makes it quite obvious that Prophet Lot (peace be upon him) admonished them in this way so as to turn them to the females for the lawful gratification of their sexual desires instead of seeking unnatural ways.

 

(11:79) They said: ‘Surely you already know that we have nothing to do with your daughters.8§ You also know well what we want.’

88. This answer of the people of Prophet Lot (peace be upon him) shows that they had gone to the lowest depth of depravity and openly and brazen facedly declared that they did not want females but males. This was the proof that they had not only left the natural way of purity and strayed into the unnatural way of impurity but had also lost all interest in the natural way of gratification. Such a depraved condition is the worst form of moral degradation, for it shows that no good has been left at all. Supposing a person has fallen as a victim to an unlawful and sinful behavior, but at the same time considers it to be a wrong behavior which should be avoided, there is hope for the reform of such a person, and even if he does not mend his way the utmost that can be said about him is that he is a depraved person. On the other hand, if a person gives himself wholly to the unlawful because he has no interest in the lawful, such a filthy person is not worthy of being considered a man at all, and therefore should be wiped out of the earth. That is why Allah decreed that the people of Prophet Lot (peace be upon him) should be completely annihilated from the face of the earth.

(11:80) He said: ‘Would that I had the strength to set you straight, or could seek refuge in some powerful support.’

 

(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 around® excepting your wife (who shall not go); for what will befall them shall also befall her.89 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 over taken 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.

 

(11:82) And when Our command came to pass, We turned the town upside down, and rained on it stones of baked clay, one on another,

91. Probably the scourge came in the form of a horrible earthquake which turned their habitations upside down and the explosion of a volcano which rained stones on them.

“Stones of layered baked clay” probably refers to the stones that are formed by the underground heat and lava in the volcanic regions. The signs of such a formation are found even today near the Lot Sea.

 

(11:83) marked from your Lord.92 Nor is the punishment far off from the wrong doers.93

92. That is, every stone had been specified by Allah to do some particular work of destruction there, and to hit a particular offender.

93. This was meant to warn the workers of iniquity who were engaged in their evil work, as if to say: You should not consider yourselves immune from scourge as though it were far from you. If it could visit the people of Prophet Lot (peace be upon him), it could overpower
you as well. Neither the people of Prophet Lot (peace be upon him) were able to defend themselves against Allah, nor can you frustrate Him now.

 

(11:84) And to (the people of) Midian We sent their brother Shuaib. He said: ‘My people! Serve Allah; you have no god other than Him. And do not diminish the measure and weight. Indeed I see that you are prospering now, but I fear for you the chastisement of an encompassing day in the future.

94. Please keep in view(_E.Ns 69-76 of Surah Al-Aaraf).

(11:85) My people! Give full measure and weight with justice, do not diminish the goods of others, and do not go about ee corruption in the land.

 

(11:86) The gains that Allah lets you retain are better for you, if you indeed believe. In any case, I have not been appointed a keeper over you.

95. 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.

 

(11:87) They replied: ‘O Shuaib! Does your Prayer enjoin upon you that we should forsake the deities whom our forefathers worshipped, or that we should give up using our wealth as we please?” Do you fancy that you, and only you, are forbearing and right-directed?’

96. This taunting question was an expression of the feelings of hatred those ungodly people cherished against the religious observances of Prophet Shuaib (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.

 

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.

 

(11:88) Shuaib said: ‘My people! What do you think? If I stand on clear evidence from my Lord, and He has also provided me a handsome provision from Himself 98 – (should I be ungrateful to Him and share your error and iniquity?) Nor do I desire to act contrary to what I admonish you.” I desire nothing but to set things right as far as I can. My succor is only with Allah. In Him have I put my trust, and to Him do I always turn.

98. Here rizq implies two things: provision of the knowledge of the truth and 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 Saleh (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.

99. 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.

 

(11:89) My people! Let not your opposition to me lead you to guilt that would bring upon you the chastisement that struck earlier the people of Noah, and the people of Hud, and the people of Saleh. And the land of the people of Lot is not far from you!

 

100. 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

 

(11:90) Seek the forgiveness of your Lord and turn to Him in repentance. Surely my Lord is Ever Merciful, Most Loving.

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.

(11:91) They said: ‘O Shuaib! We do not understand much of what you say.102 Indeed we see you weak in our midst. Were it not for your kinsmen, we would surely have stoned you for you have no strength to overpower us.103

102. They did not understand what Prophet Shuaib (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.

103. While studying this part of the story of Prophet Shuaib (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 Madian to take the life of Prophet Shuaib (peace be upon him). Just as the people of Prophet Shuaib (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 Shuaib (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).

 

(11:92) Shuaib said: ‘My people! Are my kinsmen mightier with you than Allah that you (hold the kinsmen in awe while) you cast Allah behind your back? Surely my Lord encompasses all what you do.

 

(11:93) My people! Go on working according to your way and I will keep working (according to mine). Soon you will come to know who will be afflicted by a humiliating chastisement, and who is proved a liar. And watch, I shall also watch with you.’

 

(11:94) And when Our command came to pass, We delivered Shuaib and those who shared his faith, through Our mercy, and the Blast seized those who were engaged in wrong-doing, so they lay lifeless in their homes

(11:95) as though they had never dwelt in them before. Lo! Away with (the people of) Midian, even as the Thamud were done away with!

(11:96) And indeed We sent Moses with Our signs and with a clear authority

(11:97) to Pharaoh and his nobles. But they obeyed the command of Pharaoh even though Pharaoh’s command was not rightly-directed.

(11:98) He shall stand at the head of his people on the Day of Resurrection, and will bring them down to the Fire. What a wretched destination to be led to 104 

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.

 

(11:99) They were pursued by a curse in this world and so will they be on the Day of Resurrection. What an evil reward will they receive!

 

(11:100) That is an account of some towns which We recount to you. Of them some are still standing and some have been mown down.

 

(11:101) We did not wrong them; it is rather they who wronged themselves. And when the command of your Lord came to pass, the gods besides Allah whom they had called upon, did not avail them in the least. They added nothing to them except ruin.

 

(11:102) Such is the seizing of your Lord that when He does seize the towns immersed in wrong-doing, His seizing is painful, terrible.

 

(11:103) Surely in that is a sign for him who fears the chastisement of the Hereafter. That will be a Day when all men shall be mustered together; that will be a Day when whatever happens shall be witnessed by all.

105. 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. (Please see also (E.N. 10 of Surah Yunus).104 ae: LSI) S38 Bs

(11:104) Nor shall We withhold it except till an appointed term.

 

(11:105) And when the appointed Day comes, no one shall even dare to speak except by the leave of Allah.106 Then some will be declared wretched, others blessed.

106. 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.

 

(11:106) As for the wretched, they shall be in the Fire, and in it they shall sigh and groan.

 

 

 

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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