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Recognising them by their marks the men of al-A'raf will call (to the inmates of Hell): "Of what use was your amassing (of wealth) of which you were proud?"

And the men on the Heights will call to some men whom they recognise by their foreheads, and say, “What benefit did your derive from your populace and from what you prided in?”

And the dwellers on the Battlements shall call to certain men they know by their sign: 'Your amassing has not availed you, neither your waxing proud.

And they who [in life] had possessed this faculty of discernment will call out to those whom they recognize by their marks [as sinners], saying: "What has your amassing [of wealth] availed you, and all the false pride of your past?

And the fellows of the heights will cry unto the men whom they would recognise by their mark, and say: your multitude availed you naught nor that over which ye were wont to be stiff-necked.

And the men on Al-A'raf (the wall) will call unto the men whom they would recognise by their marks, saying: "Of what benefit to you were your great numbers (and hoards of wealth), and your arrogance against Faith?"

And the dwellers of the Elevations will call to men they recognize by their features, saying, “Your hoardings did not avail you, nor did your arrogance.”

And the people of the Heights will cry out to the men whom they would recognize by their marks. saving: 'Neither your numbers nor the riches of which you were proud availed you.

And the men on Al-A`raf will call unto the men whom they would recognize by their marks, saying: "Of what benefit to you was your gathering, and your arrogance"

And the dwellers on the Heights call unto men whom they know by their marks, (saying): What did your multitude and that in which ye took your pride avail you?

The occupants of the Elevations will call out to certain men whom they recognize by their marks, ‘Your rallying did not avail you, nor what you used to disdain.

And the companions of the ramparts call to men whose marks they recognize: 'Neither your amassing nor your pride have availed you.

And the companions of the Elevations will call to men [within Hell] whom they recognize by their mark, saying, "Of no avail to you was your gathering and [the fact] that you were arrogant."

The people of the Heights will say to those (in hell) whose faces they recognize, "Why did your supporters and your pride not help you?"

And the dwellers of the most elevated places shall call out to men whom they will recognize by their marks saying: Of no avail were to you your amassings and your behaving haughtily:

Wan<u>a</u>d<u>a</u> a<u>s</u><u>ha</u>bu alaAAr<u>a</u>fi rij<u>a</u>lan yaAArifoonahum biseem<u>a</u>hum q<u>a</u>loo m<u>a</u> aghn<u>a</u> AAankum jamAAukum wam<u>a</u> kuntum tastakbiroon<b>a</b>

And the people of the heights will call out to men they recognize by their marks, "What use have your great numbers and your false pride been?

The men on the heights will call to certain men whom they will know from their marks, saying: "Of what profit to you were your hoards and your arrogant ways?

وَنَادَىٰٓ أَصْحَٰبُ ٱلْأَعْرَافِ رِجَالًا يَعْرِفُونَهُم بِسِيمَىٰهُمْ قَالُوا۟ مَآ أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ

The companions of the Heights will call to people in Hell who had disbelieved, whom they recognize by their marks: ;It did not benefit you in the slightest when they used to gather together to prevent people from Allah’s path and arrogantly turn away from the truth.'

The companions of the Heights will call to people in Hell who had disbelieved, whom they recognize by their marks: ;It did not benefit you in the slightest when they used to gather together to prevent people from Allah’s path and arrogantly turn away from the truth.'

<p>The fifth verse (48) also mentions that the people of A` raf will address the people of Hell and admonish them by saying that the wealth and power that they depended on, and because of which they had become proud and arrogant, went the way of waste for all those strengths did not work for them at their hour of need.</p>

The fifth verse (48) also mentions that the people of A` raf will address the people of Hell and admonish them by saying that the wealth and power that they depended on, and because of which they had become proud and arrogant, went the way of waste for all those strengths did not work for them at their hour of need.

<div class="text_uthmani arabic">مَآ أَغْنَى عَنكُمْ جَمْعُكُمْ</div><p>("Of what benefit to you was your gathering...") meaning, your great numbers, </p><div class="text_uthmani arabic">وَمَا كُنتُمْ تَسْتَكْبِرُونَ</div><p>("...and your arrogance") This Ayah means, your great numbers and wealth did not save you from Allah's torment. Rather, you are dwelling in His torment and punishment. `Ali bin Abi Talhah reported from Ibn `Abbas, </p><div class="text_uthmani arabic">أَهَـؤُلاءِ الَّذِينَ أَقْسَمْتُمْ لاَ يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ</div><p>(Are they those, of whom you swore that Allah would never show them mercy) refers to the people of Al-A`raf who will be told when Allah decrees: </p><div class="text_uthmani arabic">ادْخُلُواْ الْجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُونَ</div><p>((Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve.") </p>

مَآ أَغْنَى عَنكُمْ جَمْعُكُمْ("Of what benefit to you was your gathering...") meaning, your great numbers, وَمَا كُنتُمْ تَسْتَكْبِرُونَ("...and your arrogance") This Ayah means, your great numbers and wealth did not save you from Allah's torment. Rather, you are dwelling in His torment and punishment. `Ali bin Abi Talhah reported from Ibn `Abbas, أَهَـؤُلاءِ الَّذِينَ أَقْسَمْتُمْ لاَ يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ(Are they those, of whom you swore that Allah would never show them mercy) refers to the people of Al-A`raf who will be told when Allah decrees: ادْخُلُواْ الْجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُونَ((Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve.")

(Then pointing to the inmates of Paradise, they will say): "Are they not those of whom you had sworn and said: 'God will not have mercy on them?' (And yet they have been told,) 'Enter Paradise where you will have no fear or regret.'"

“Are these the people (Muslims) regarding whom you swore that Allah would not have mercy on them at all? Whereas to the Muslims it has been said ‘Enter Paradise; you shall have no fear nor any grief.’”

Are these the ones that you swore God would never reach with mercy?' 'Enter Paradise; no fear upon you, nor shall you sorrow.

Are those [blessed ones] the self-same people of whom you once solemnly declared, `Never will God bestow His grace upon them'? [For now they have been told,] `Enter paradise; no fear need you have, and neither shall you grieve!"'

Are these the ones of whom ye sware that Allah would not reach them with His mercy? Unto them it hath been said enter the Garden; on you shall come no fear nor shall ye grieve.

Are they those, of whom you swore that Allah would never show them mercy. (Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve."

“Are these the ones you swore God will not touch with mercy?” “Enter the Garden; you have nothing to fear, and you will not grieve.”

Are these not the ones of whom you swore that Allah shall grant them nothing of His mercy?' To such it will be said: 'Enter Paradise. You have no cause to fear, nor shall you grieve.'

"Are they those, of whom you swore that Allah would never show them mercy (Behold! It has been said to them): `Enter Paradise, no fear shall be on you, nor shall you grieve."'

Are these they of whom ye swore that Allah would not show them mercy? (Unto them it hath been said): Enter the Garden. No fear shall come upon you nor is it ye who will grieve.

Are these the ones concerning whom you swore that Allah will not extend them any mercy?’ ‘Enter paradise! You shall have no fear, nor shall you grieve.’

Are these whom you swore that Allah would never have mercy upon them' (To them it will be said:) 'Enter Paradise. You have nothing to fear neither will you be saddened'

[Allah will say], "Are these the ones whom you [inhabitants of Hell] swore that Allah would never offer them mercy? Enter Paradise, [O People of the Elevations]. No fear will there be concerning you, nor will you grieve."

They will also say, "Are these (the people of Paradise) the ones of whom you swore would receive no mercy from God?" They will continue, " People of Paradise, live therein without any fear or grief."

Are these they about whom you swore that Allah will not bestow mercy on them? Enter the garden; you shall have no fear, nor shall you grieve.

Ah<u>a</u>ol<u>a</u>i alla<u>th</u>eena aqsamtum l<u>a</u> yan<u>a</u>luhumu All<u>a</u>hu bira<u>h</u>matin odkhuloo aljannata l<u>a</u> khawfun AAalaykum wal<u>a</u> antum ta<u>h</u>zanoon<b>a</b>

See! are these not the people you swore would never earn God's mercy? 'Enter the Garden! No fear shall come upon you nor shall you grieve.'"

"Behold! are these not the men whom you swore that Allah with His Mercy would never bless? Enter ye the Garden: no fear shall be on you, nor shall ye grieve."

أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ ٱللَّهُ بِرَحْمَةٍ ٱدْخُلُوا۟ ٱلْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَآ أَنتُمْ تَحْزَنُونَ

Those who disbelieve will say concerning the believers: 'Are these faithful people those you swore Allah would not show mercy to?' Then these people who have faith will be told to enter Paradise, not fearing what awaits them, and not grieving over the pleasures of the world which passed them by, because of the eternal bliss they find themselves in.

Those who disbelieve will say concerning the believers: 'Are these faithful people those you swore Allah would not show mercy to?' Then these people who have faith will be told to enter Paradise, not fearing what awaits them, and not grieving over the pleasures of the world which passed them by, because of the eternal bliss they find themselves in.

<p>Said in the sixth verse (49) is: أَهَـٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّـهُ بِرَ‌حْمَةٍ ۚ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنتُمْ تَحْزَنُونَ ﴿49﴾ (Is it these for whom you swore that Allah would not reach them with mercy?" - "Enter the Paradise; there is no fear on you, nor shall you grieve).</p><p>Explaining this, Sayyidna ` Abdullah ibn ` Abbas ؓ says: When the questions and answers between the people of A` raf and the people of Paradise and Hell both will be over, that will be the time when the Lord of all the worlds will address the people of Hell and tell them about the people of A` raf that they swore that the people of A` raf will not be forgiven their sins and mercy will not be shown to them. Then, there comes an immediate declaration of His mercy when the people of A` raf will be told: Go and enter the Paradise. You should have no fear of what had happened in the past nor should you have any anxiety about the future. (Ibn Kathir)</p>

Said in the sixth verse (49) is: أَهَـٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّـهُ بِرَ‌حْمَةٍ ۚ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنتُمْ تَحْزَنُونَ ﴿49﴾ (Is it these for whom you swore that Allah would not reach them with mercy?" - "Enter the Paradise; there is no fear on you, nor shall you grieve).Explaining this, Sayyidna ` Abdullah ibn ` Abbas ؓ says: When the questions and answers between the people of A` raf and the people of Paradise and Hell both will be over, that will be the time when the Lord of all the worlds will address the people of Hell and tell them about the people of A` raf that they swore that the people of A` raf will not be forgiven their sins and mercy will not be shown to them. Then, there comes an immediate declaration of His mercy when the people of A` raf will be told: Go and enter the Paradise. You should have no fear of what had happened in the past nor should you have any anxiety about the future. (Ibn Kathir)

Those in Hell will call to the inmates of Paradise: "Pour a little water over us, or give us a little of what God has given you." They will answer: "God has verily forbidden these to those who denied the truth.

And the people of hell will cry out to the people of Paradise, “Provide us some benefit from your water or from the food Allah has provided you”; they will say, “Indeed Allah has forbidden both to the disbelievers.”

The inhabitants of the Fire shall call to the inhabitants of Paradise: 'Pour on us water, or of that God has provided you!' They will say: 'God has forbidden them to the unbelievers

And the inmates of the fire will call out unto the inmates of paradise: "Pour some water upon us, or some of the sustenance [of paradise] which God has provided for you!" [The inmates of paradise] will reply: "Verily, God has denied both to those who have denied the truth -

And the fellows of the Fire will cry unto the fellows of the Garden: pour out on us water or aught wherewith Allah hath provided you. They will say verily Allah hath forbidden it unto infidels.

And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with." They will say: "Both (water and provision) Allah has forbidden to the disbelievers."

The inmates of the Fire will call on the inhabitants of the Garden, “Pour some water over us, or some of what God has provided for you.” They will say, “God has forbidden them for the disbelievers.”

And the people of the Fire will cry out to the people of Paradise: 'Pour out some water on us or throw at us something of what Allah has bestowed upon you.' They will reply: 'Allah has forbidden them to the deniers of the truth,

And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with." They will say: "Both (water and provision) Allah has forbidden for the disbelievers.

And the dwellers of the Fire cry out unto the dwellers of the Garden: Pour on us some water or some wherewith Allah hath provided you. They say: Lo! Allah hath forbidden both to disbelievers (in His guidance),

The inmates of the Fire will call out to the inhabitants of paradise, ‘Pour on us some water, or something of what Allah has provided you.’ They will say, ‘Allah has indeed forbidden these two to the faithless!’

The companions of the Fire will call out to the companions of Paradise: 'Pour upon us some water, or some of that which Allah has provided you' But they shall reply: 'Allah has forbidden both to the unbelievers,

And the companions of the Fire will call to the companions of Paradise, "Pour upon us some water or from whatever Allah has provided you." They will say, "Indeed, Allah has forbidden them both to the disbelievers."

The dwellers of the fire will ask the people of Paradise to give them some water or other things which God has granted to them. They will reply, "God has deprived the unbelievers of the blessings of Paradise."

And the inmates of the fire shall call out to the dwellers of the garden, saying: Pour on us some water or of that which Allah has given you. They shall say: Surely Allah has prohibited them both to the unbelievers.

Wan<u>a</u>d<u>a</u> a<u>s</u><u>ha</u>bu a<b>l</b>n<u>a</u>ri a<u>s</u><u>ha</u>ba aljannati an afee<u>d</u>oo AAalayn<u>a</u> mina alm<u>a</u>i aw mimm<u>a</u> razaqakumu All<u>a</u>hu q<u>a</u>loo inna All<u>a</u>ha <u>h</u>arramahum<u>a</u> AAal<u>a</u> alk<u>a</u>fireen<b>a</b>

The people of the Fire shall call out to the people of heaven, "Pour out some water on us, or give us something out of that which God has bestowed upon you." But the blessed will reply, "God has forbidden all that to those who denied the truth.

The Companions of the Fire will call to the Companions of the Garden: "Pour down to us water or anything that Allah doth provide for your sustenance." They will say: "Both these things hath Allah forbidden to those who rejected Him."

وَنَادَىٰٓ أَصْحَٰبُ ٱلنَّارِ أَصْحَٰبَ ٱلْجَنَّةِ أَنْ أَفِيضُوا۟ عَلَيْنَا مِنَ ٱلْمَآءِ أَوْ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالُوٓا۟ إِنَّ ٱللَّهَ حَرَّمَهُمَا عَلَى ٱلْكَٰفِرِينَ

The companions of Hell will call the companions of Paradise, begging them to pour some water or provide some of the food they have been given onto them. The companions of Paradise will tell them that Allah has forbidden both of these to the disbelievers, because of their disbelief, and that they will not help them in what Allah has forbidden for them.

The companions of Hell will call the companions of Paradise, begging them to pour some water or provide some of the food they have been given onto them. The companions of Paradise will tell them that Allah has forbidden both of these to the disbelievers, because of their disbelief, and that they will not help them in what Allah has forbidden for them.

<h2 class="title">The Favors of paradise are Prohibited for the People of the Fire</h2><p>Allah emphasizes the disgrace of the people of the Fire. They will ask the people of Paradise for some of their drink and food, but they will not be given any of that. As-Suddi said, </p><div class="text_uthmani arabic">وَنَادَى أَصْحَـبُ النَّارِ أَصْحَـبَ الْجَنَّةِ أَنْ أَفِيضُواْ عَلَيْنَا مِنَ الْمَآءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ</div><p>(And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with.") "That is food". Ath-Thawri said that `Uthman Ath-Thaqafi said that Sa`id bin Jubayr commented on this Ayah, "One of them will call his father or brother, `I have been burned, so pour some water on me.' The believers will be asked to reply, and they will reply, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَـفِرِينَ</div><p>("Both Allah has forbidden to the disbelievers.")" `Abdur-Rahman bin Zayd bin Aslam said that, </p><div class="text_uthmani arabic">إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَـفِرِينَ</div><p>("Both Allah has forbidden to the disbelievers.") "Refers to the food and drink of Paradise." Allah describes the disbelievers by what they used to do in this life, taking the religion as amusement and play, and being deceived by this life and its adornment, rather than working for the Hereafter as Allah commanded, </p><div class="text_uthmani arabic">فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا</div><p>(So this Day We shall forget them as they forgot their meeting of this Day) meaning, Allah will treat them as if He has forgotten them. Certainly, nothing escapes Allah's perfect watch and He never forgets anything. Allah said in another Ayah, </p><div class="text_uthmani arabic">فِى كِتَـبٍ لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى</div><p>(In a Record. My Lord neither errs nor forgets) 20:52 Allah said -- that He will forget them on that Day -- as just recompense for them, because, </p><div class="text_uthmani arabic">نَسُواْ اللَّهَ فَنَسِيَهُمْ</div><p>(They have forgotten Allah, so He has forgotten them) 9:67 </p><div class="text_uthmani arabic">كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى</div><p>(Like this: Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected) 20:126 and, </p><div class="text_uthmani arabic">وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـذَا</div><p>(And it will be said: "This Day We will forget you as you forgot the meeting of this Day of yours.") 45:34 Al-`Awfi reported that Ibn `Abbas commented on, </p><div class="text_uthmani arabic">فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا</div><p>(So this Day We shall forget them as they forgot their meeting of this Day) "Allah will forget the good about them, but not their evil." And `Ali bin Abi Talhah reported that Ibn `Abbas said, "We shall forsake them as they have forsaken the meeting of this Day of theirs." Mujahid said, "We shall leave them in the Fire." As-Suddi said, "We shall leave them from any mercy, just as they left any action on behalf of the meeting on this Day of theirs." It is recorded in the Sahih that Allah will say to the servant on the Day of Resurrection: </p><div class="text_uthmani arabic">«أَلَمْ أُزَوِّجْكَ؟ أَلَمْ أُكْرِمْكَ؟ أَلَمْ أُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: أَظَنَنْتَ أَنَّكَ مُلَاقِيَّ؟ فَيَقُولُ: لَا، فَيَقُولُ اللهُ تَعَالَى: فَالْيَوْمَ أَنْسَاكَ كَمَا نَسِيتَنِي»</div><p>("Have I not gotten you married Have I not honored you Have I not made horses and camels subservient for you and allowed you to become a leader and a master" He will say, "Yes." Allah will say, "Did you think that you will meet Me" He will say, "No." Allah the Exalted will say, `Then this Day, I will forget you as you have forgotten Me.") </p>

The Favors of paradise are Prohibited for the People of the FireAllah emphasizes the disgrace of the people of the Fire. They will ask the people of Paradise for some of their drink and food, but they will not be given any of that. As-Suddi said, وَنَادَى أَصْحَـبُ النَّارِ أَصْحَـبَ الْجَنَّةِ أَنْ أَفِيضُواْ عَلَيْنَا مِنَ الْمَآءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ(And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with.") "That is food". Ath-Thawri said that `Uthman Ath-Thaqafi said that Sa`id bin Jubayr commented on this Ayah, "One of them will call his father or brother, `I have been burned, so pour some water on me.' The believers will be asked to reply, and they will reply, إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَـفِرِينَ("Both Allah has forbidden to the disbelievers.")" `Abdur-Rahman bin Zayd bin Aslam said that, إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَـفِرِينَ("Both Allah has forbidden to the disbelievers.") "Refers to the food and drink of Paradise." Allah describes the disbelievers by what they used to do in this life, taking the religion as amusement and play, and being deceived by this life and its adornment, rather than working for the Hereafter as Allah commanded, فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا(So this Day We shall forget them as they forgot their meeting of this Day) meaning, Allah will treat them as if He has forgotten them. Certainly, nothing escapes Allah's perfect watch and He never forgets anything. Allah said in another Ayah, فِى كِتَـبٍ لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى(In a Record. My Lord neither errs nor forgets) 20:52 Allah said -- that He will forget them on that Day -- as just recompense for them, because, نَسُواْ اللَّهَ فَنَسِيَهُمْ(They have forgotten Allah, so He has forgotten them) 9:67 كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى(Like this: Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected) 20:126 and, وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـذَا(And it will be said: "This Day We will forget you as you forgot the meeting of this Day of yours.") 45:34 Al-`Awfi reported that Ibn `Abbas commented on, فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا(So this Day We shall forget them as they forgot their meeting of this Day) "Allah will forget the good about them, but not their evil." And `Ali bin Abi Talhah reported that Ibn `Abbas said, "We shall forsake them as they have forsaken the meeting of this Day of theirs." Mujahid said, "We shall leave them in the Fire." As-Suddi said, "We shall leave them from any mercy, just as they left any action on behalf of the meeting on this Day of theirs." It is recorded in the Sahih that Allah will say to the servant on the Day of Resurrection: «أَلَمْ أُزَوِّجْكَ؟ أَلَمْ أُكْرِمْكَ؟ أَلَمْ أُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: أَظَنَنْتَ أَنَّكَ مُلَاقِيَّ؟ فَيَقُولُ: لَا، فَيَقُولُ اللهُ تَعَالَى: فَالْيَوْمَ أَنْسَاكَ كَمَا نَسِيتَنِي»("Have I not gotten you married Have I not honored you Have I not made horses and camels subservient for you and allowed you to become a leader and a master" He will say, "Yes." Allah will say, "Did you think that you will meet Me" He will say, "No." Allah the Exalted will say, `Then this Day, I will forget you as you have forgotten Me.")

"Who made a sport and frolic of their faith and were lured by the life of the world." As they had forgotten the meeting of this Day so shall We neglect them today for having rejected Our signs.

People who made their religion a sport and pastime, and whom the worldly life deceived; so this day We will disregard them, the way they had neglected their confronting of this day, and the way they used to deny Our signs.

who have taken their religion as a diversion and a sport, and whom the present life has deluded.' -- Therefore today We forget them as they forgot the encounter of this their day, and that they denied Our signs.

those who, beguiled by the life of this world, have made play and passing delights their religion! [And God will say:] "And so We shall be oblivious of them today as they were oblivious of the coming of this their Day [of Judgment], and as Our messages they did deny:

Who took their religion as a sport and a play and whom the life of the world beguiled. So today We will forget them even as they forget the meeting of this their Day and as they were ever gainsaying Our signs.

"Who took their religion as an amusement and play, and the life of the world deceived them." So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

Those who took their religion lightly, and in jest, and whom the worldly life deceived. Today We will ignore them, as they ignored the meeting on this Day of theirs, and they used to deny Our revelations.

who have made their religion a sport and play. and whom the life of the world has beguiled. So on that Day We shall forget them in the manner they forget their meeting of this Day with Us and persist in denying Our revelations.'

"Who took their religion as amusement and play, and the life of the world deceived them." So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayat.

Who took their religion for a sport and pastime, and whom the life of the world beguiled. So this day We have forgotten them even as they forgot the meeting of this their Day and as they used to deny Our tokens.

Those who took their religion for diversion and play and whom the life of the world had deceived. So today, We will forget them as they forgot the encounter of this day of theirs, and as they used to impugn Our signs.

who made their religion an amusement and play, and who were beguiled by their worldly life' On this Day We will forget them as they forgot the meeting of that Day; for they denied Our verses.

Who took their religion as distraction and amusement and whom the worldly life deluded." So today We will forget them just as they forgot the meeting of this Day of theirs and for having rejected Our verses.

On that Day We will neglect those who were deceived by the worldly life and who treated their religion as a useless game, because they had forgotten such a day and rejected Our revelations.

Who take their religion for an idle sport and a play and this life's world deceives them; so today We forsake them, as they neglected the meeting of this day of theirs and as they denied Our communications.

Alla<u>th</u>eena ittakha<u>th</u>oo deenahum lahwan walaAAiban wagharrathumu al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> fa<b>a</b>lyawma nans<u>a</u>hum kam<u>a</u> nasoo liq<u>a</u>a yawmihim h<u>atha</u> wam<u>a</u> k<u>a</u>noo bi<u>a</u>y<u>a</u>tin<u>a</u> yaj<u>h</u>adoon<b>a</b>

Who treated religion as a pastime and an idle sport and whom the life of the world had beguiled." On that Day We shall forget them, as they forgot their meeting of that Day with Us, for they denied Our revelations.

"Such as took their religion to be mere amusement and play, and were deceived by the life of the world." That day shall We forget them as they forgot the meeting of this day of theirs, and as they were wont to reject Our signs.

ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا فَٱلْيَوْمَ نَنسَىٰهُمْ كَمَا نَسُوا۟ لِقَآءَ يَوْمِهِمْ هَٰذَا وَمَا كَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ

These disbelievers are the ones who used to mock and make fun of faith and were deluded by the life of the world, being engrossed in its pleasures and luxuries. On the Day of Judgement, Allah will forget them, and they will be left to suffer the punishment because they forgot the meeting of the Day of Judgement which they neglected despite them having full knowledge of it. They rejected Allah’s signs and proofs in condemnation, despite knowing and recognizing the truth of His message.

These disbelievers are the ones who used to mock and make fun of faith and were deluded by the life of the world, being engrossed in its pleasures and luxuries. On the Day of Judgement, Allah will forget them, and they will be left to suffer the punishment because they forgot the meeting of the Day of Judgement which they neglected despite them having full knowledge of it. They rejected Allah’s signs and proofs in condemnation, despite knowing and recognizing the truth of His message.

Indeed We had brought to them a Book distinct, replete with knowledge, and guidance and grace for men who believe.

And indeed We brought to them a Book, which We have explained in detail with a great knowledge – a guidance and a mercy for people who believe.

And We have brought to them a Book that We have well distinguished, resting on knowledge, a guidance and a mercy unto a people that believe.

for, indeed, We did convey unto them a divine writ which We clearly, and wisely, spelled out - a guidance and a grace unto people who will believe."

And assuredly We have brought unto them a book which We have detailed according to knowledge a guidance and, mercy unto a people who believe.

Certainly, We have brought to them a Book (the Quran) which We have explained in detail with knowledge, - a guidance and a mercy to a people who believe.

We have given them a Scripture, which We detailed with knowledge—guidance and mercy for people who believe.

Surely We have brought them a Book which We expounded with knowledge; a guidance and a mercy to those who believe '

Certainly, We have brought to them a Book (the Qur'an) which We have explained in detail with knowledge, a guidance and a mercy to a people who believe.

Verily We have brought them a Scripture which We expounded with knowledge, a guidance and a mercy for a people who believe.

Certainly We have brought them a Book, which We have elaborated with knowledge, as a guidance and mercy for a people who have faith.

We have brought to them a Book which We have made plain based upon knowledge, a guidance and a mercy to believers.

And We had certainly brought them a Book which We detailed by knowledge - as guidance and mercy to a people who believe.

We have revealed the Book of guidance and mercy to the believers and We know all of its details.

And certainly We have brought them a Book which We have made clear with knowledge, a guidance and a mercy for a people who believe.

Walaqad jin<u>a</u>hum bikit<u>a</u>bin fa<u>ss</u>aln<u>a</u>hu AAal<u>a</u> AAilmin hudan wara<u>h</u>matan liqawmin yuminoon<b>a</b>

And surely We have brought them a Book which We have expounded with knowledge, a guide and a mercy for those who believe.

For We had certainly sent unto them a Book, based on knowledge, which We explained in detail,- a guide and a mercy to all who believe.

وَلَقَدْ جِئْنَٰهُم بِكِتَٰبٍ فَصَّلْنَٰهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

And Allah has indeed sent them this Qur’ān, the Scripture revealed to Muhammad (peace be upon him), explaining it and clarifying all things with His Knowledge. It guides the believers to the right path and to the truth, and is a mercy for them because of what it guides them to, of goodness in this world and in the Afterlife.

And Allah has indeed sent them this Qur’ān, the Scripture revealed to Muhammad (peace be upon him), explaining it and clarifying all things with His Knowledge. It guides the believers to the right path and to the truth, and is a mercy for them because of what it guides them to, of goodness in this world and in the Afterlife.

<h2 class="title">The Idolators have no Excuse</h2><p>Allah states that He has left no excuse for the idolators, for He has sent to them the Book that the Messenger came with, and which is explained in detail, </p><div class="text_uthmani arabic">كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ</div><p>((This is) a Book, the Ayat whereof are perfected (in every sphere of knowledge), and then explained in detail ) 11:1 Allah said next, </p><div class="text_uthmani arabic">فَصَّلْنَـهُ عَلَى عِلْمٍ</div><p>(We have explained in detail with knowledge) meaning, `We have perfect knowledge of what We explained in it'. Allah said in another Ayah, </p><div class="text_uthmani arabic">أَنزَلَهُ بِعِلْمِهِ</div><p>(He has sent it down with His Knowledge,) 4:166 The meaning here is that after Allah mentioned the loss the idolators end up with in the Hereafter, He stated that He has indeed sent Prophets and revealed Books in this life, thus leaving no excuse for them. Allah also said; </p><div class="text_uthmani arabic">وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً</div><p>(And We never punish until We have sent a Messenger (to give warning).) 17:15 This is why Allah said here, </p><div class="text_uthmani arabic">هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ</div><p>(Await they just for the final fulfillment of the event) in reference to what they were promised of torment, punishment, the Fire; or Paradise, according to Mujahid and several others. </p><div class="text_uthmani arabic">يَوْمَ يَأْتِى تَأْوِيلُهُ</div><p>(On the Day the event is finally fulfilled,) on the Day of Resurrection, according to Ibn `Abbas, </p><div class="text_uthmani arabic">يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ</div><p>(those who neglected it before will say) those who ignored it in this life and neglected abiding by its implications will say, </p><div class="text_uthmani arabic">قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ</div><p>("Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf") so that we are saved from what we ended up in. </p><div class="text_uthmani arabic">أَوْ نُرَدُّ</div><p>("Or could we be sent back"), to the first life, </p><div class="text_uthmani arabic">فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ</div><p>("So that we might do (good) deeds other than those (evil) deeds which we used to do"). This part of the Ayah is similar to Allah's statement, </p><div class="text_uthmani arabic">وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ - بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ </div><p>(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars) 6:27-28 Allah said here, </p><div class="text_uthmani arabic">قَدْ خَسِرُواْ أَنفُسَهُمْ وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ</div><p>(Verily, they have lost themselves and that which they used to fabricate has gone away from them.) meaning, they destroyed themselves by entering the Fire for eternity, </p><div class="text_uthmani arabic">وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ</div><p>(And that which they used to fabricate has gone away from them.) What they used to worship instead of Allah abandoned them and will not intercede on their behalf, aid them or save them from their fate. </p>

The Idolators have no ExcuseAllah states that He has left no excuse for the idolators, for He has sent to them the Book that the Messenger came with, and which is explained in detail, كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ((This is) a Book, the Ayat whereof are perfected (in every sphere of knowledge), and then explained in detail ) 11:1 Allah said next, فَصَّلْنَـهُ عَلَى عِلْمٍ(We have explained in detail with knowledge) meaning, `We have perfect knowledge of what We explained in it'. Allah said in another Ayah, أَنزَلَهُ بِعِلْمِهِ(He has sent it down with His Knowledge,) 4:166 The meaning here is that after Allah mentioned the loss the idolators end up with in the Hereafter, He stated that He has indeed sent Prophets and revealed Books in this life, thus leaving no excuse for them. Allah also said; وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً(And We never punish until We have sent a Messenger (to give warning).) 17:15 This is why Allah said here, هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ(Await they just for the final fulfillment of the event) in reference to what they were promised of torment, punishment, the Fire; or Paradise, according to Mujahid and several others. يَوْمَ يَأْتِى تَأْوِيلُهُ(On the Day the event is finally fulfilled,) on the Day of Resurrection, according to Ibn `Abbas, يَقُولُ الَّذِينَ نَسُوهُ مِن قَبْلُ(those who neglected it before will say) those who ignored it in this life and neglected abiding by its implications will say, قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ("Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf") so that we are saved from what we ended up in. أَوْ نُرَدُّ("Or could we be sent back"), to the first life, فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ("So that we might do (good) deeds other than those (evil) deeds which we used to do"). This part of the Ayah is similar to Allah's statement, وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ - بَلْ بَدَا لَهُمْ مَّا كَانُواْ يُخْفُونَ مِن قَبْلُ وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ (If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!" Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars) 6:27-28 Allah said here, قَدْ خَسِرُواْ أَنفُسَهُمْ وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ(Verily, they have lost themselves and that which they used to fabricate has gone away from them.) meaning, they destroyed themselves by entering the Fire for eternity, وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ(And that which they used to fabricate has gone away from them.) What they used to worship instead of Allah abandoned them and will not intercede on their behalf, aid them or save them from their fate.

Are they waiting for the exposition of what it speaks of? The day that (Reality) is unravelled, the people who had lost sight of it will say: "The apostles of our Lord had indeed brought the truth. Do we have any one to intercede for us? If only we could go back to the world, we would act otherwise." Indeed they have caused themselves harm, and the lies they concocted did not help.

What do they await, except for the result foretold by that Book to appear? The day when the result foretold by it occurs, those who had previously forgotten it from the beginning (the disbelievers) will exclaim, “Indeed the Noble Messengers of our Lord had brought the truth! Do we have any intercessors who may intercede for us? Or can we be returned (to earth), so we may do contrary to what we have done before?” Indeed they have put themselves into ruin, and have lost the things they fabricated.

Do they look for aught else but its interpretation? The day its interpretation comes, those who before forgot it shall say, 'Indeed, our Lord's Messengers came with the truth. Have we then any intercessors to intercede for us, or shall we be returned, to do other than that we have done?' They have indeed lost their souls, and that which they were forging has gone astray from them.

Are [the unbelievers] but waiting for the final meaning of that [Day of Judgment] to unfold? [But] on the Day when its final meaning is unfolded, those who aforetime had been oblivious thereof will say: "Our Sustainer's apostles have indeed told us the truth! Have we, then, any intercessors who could intercede in our behalf? Or could we be brought back [to life] so that we might act otherwise than we were wont to act?" Indeed, they will have squandered their own selves, and all their false imagery will have forsaken them.

They await only its fulfilment. The Day whereon the fulfilment thereof arriveth, those who were negligent thereof afore shall say: surely the apostles of our Lord brought the truths; are there for us any intercessors that they might intercede for us? or could we be sent back that we may work otherwise than we were wont to work? Surely they have lost themselves, and there hath strayed from them that which they were wont to fabricate.

Await they just for the final fulfillment of the event? On the Day the event is finally fulfilled (i.e. the Day of Resurrection), those who neglected it before will say: "Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf? Or could we be sent back (to the first life of the world) so that we might do (good) deeds other than those (evil) deeds which we used to do?" Verily, they have lost their ownselves (i.e. destroyed themselves) and that which they used to fabricate (invoking and worshipping others besides Allah) has gone away from them.

Are they waiting for anything but its fulfillment? The Day its fulfillment comes true, those who disregarded it before will say, “The messengers of our Lord did come with the truth. Have we any intercessors to intercede for us? Or, could we be sent back, to behave differently from the way we behaved before?” They ruined their souls, and what they used to invent has failed them.

Are they waiting for the fulfilment of its warning? On the Day that warning is fulfilled, those that have neglected it before will say: 'The Messengers of Our Lord did indeed bring forth the truth. Are there any intercessors who will now plead on our behalf? Or, can we be restored to life that we might perform differently from that which we did? ' They surely ended in utter loss, and the lies they had fabricated failed them.

Await they just for the final fulfillment of the event On the Day the event is finally fulfilled, those who neglected it before will say: "Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf Or could we be sent back (to the first life of the world) so that we might do (good) deeds other than those (evil) deeds which we used to do" Verily, they have lost themselves and that which they used to fabricate has gone away from them.

Await they aught save the fulfilment thereof? On the day when the fulfilment thereof cometh, those who were before forgetful thereof will say: The messengers of our Lord did bring the Truth! Have we any intercessors, that they may intercede for us? Or can we be returned (to life on earth), that we may act otherwise than we used to act? They have lost their souls, and that which they devised hath failed them.

Do they not consider [the consequences of] its fulfillment? The day when its fulfillment comes, those who had forgotten it before will say, ‘Our Lord’s apostles had certainly brought the truth. If only we had some intercessors to intercede for us, or we would be returned, so that we may do differently from what we did!’ They have certainly ruined their souls, and what they used to fabricate has forsaken them.

Are they waiting but for its fulfillment? On the Day when it is realized, those who have forgotten it will say: 'The Messengers of our Lord have surely come with the truth. Have we then any intercessors to intercede for us, or shall we be returned to do other than that we have done' They have lost their souls, and that which they invented will have gone astray from them.

Do they await except its result? The Day its result comes those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than we used to do?" They will have lost themselves, and lost from them is what they used to invent.

(Despite the clear details of Our guidance in the Book) do they still wait for further interpretations? On the Day (of Judgment) when its interpretations will be revealed, those who had ignored its guidance will confess, saying, "The Messengers of our Lord had certainly come to us with the Truth. Will anyone intercede for us or send us back (to life) so that we would be able to act in a different manner to that which we had done before?" These people have certainly lost their souls and their evil inventions (which they had used for false excuses) will vanish.

Do they wait for aught but its final sequel? On the day when its final sequel comes about, those who neglected it before will say: Indeed the apostles of our Lord brought the truth; are there for us then any intercessors so that they should intercede on our behalf? Or could we be sent back so that we should do (deeds) other than those which we did? Indeed they have lost their souls and that which they forged has gone away from them.

Hal yan<i><u>th</u></i>uroona ill<u>a</u> taweelahu yawma yatee taweeluhu yaqoolu alla<u>th</u>eena nasoohu min qablu qad j<u>a</u>at rusulu rabbin<u>a</u> bi<b>a</b>l<u>h</u>aqqi fahal lan<u>a</u> min shufaAA<u>a</u>a fayashfaAAoo lan<u>a</u> aw nuraddu fanaAAmala ghayra alla<u>th</u>ee kunn<u>a</u> naAAmalu qad khasiroo anfusahum wa<u>d</u>alla AAanhum m<u>a</u> k<u>a</u>noo yaftaroon<b>a</b>

Do they wait for the fulfillment of that of which it warns? On the Day when that fulfillment comes, those who had neglected it before will say, "The messengers of our Lord did indeed bring the truth. Have we then any intercessors who would intercede for us? Or, could we be sent back so that we might act differently from the way we used to?" They have indeed ruined their souls and what they invented has forsaken them.

Do they just wait for the final fulfilment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: "The messengers of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? then should we behave differently from our behaviour in the past." In fact they will have lost their souls, and the things they invented will leave them in the lurch.

هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ

Those who disbelieve in reality only wait for what they have been warned: a painful punishment in the Afterlife as a result of their actions. The believers were also foretold about the reward of that day. Those who ignored the Qur’ān in the life of this world, not acting according to what is in it, will then say: 'Indeed the messengers of our Lord came with the truth, in which there was no doubt. If only there was a mediator who could now plead on our behalf so we could be excused from the punishment. Or if only we could return to the life of the world to do good actions that would save us instead of the bad we committed!' The disbelievers have lost themselves, gaining their own ruin because of their disbelief. Those who they used to worship beside Allah have abandoned them, and can be of no help to them.

Those who disbelieve in reality only wait for what they have been warned: a painful punishment in the Afterlife as a result of their actions. The believers were also foretold about the reward of that day. Those who ignored the Qur’ān in the life of this world, not acting according to what is in it, will then say: 'Indeed the messengers of our Lord came with the truth, in which there was no doubt. If only there was a mediator who could now plead on our behalf so we could be excused from the punishment. Or if only we could return to the life of the world to do good actions that would save us instead of the bad we committed!' The disbelievers have lost themselves, gaining their own ruin because of their disbelief. Those who they used to worship beside Allah have abandoned them, and can be of no help to them.

Surely your Lord is God who created the heavens and the earth in six spans of time, then assumed all power. He covers up the day with night which comes chasing it fast; and the sun and moon and the stars are subject to His command. It is His to create and enjoin. Blessed be God, the Lord of all the worlds.

Indeed your Lord is Allah Who created the heavens and the earth in six days, then in the manner befitting His Majesty, ascended the Throne (of control); He covers the night with the day, which hastily follows it, and made the sun and the moon and the stars subservient to His command; pay heed! Only He has the power to create and command; Most Auspicious (Propitious) is Allah, the Lord Of The Creation.

Surely your Lord is God, who created the heavens and the earth in six days -- then sat Himself upon the Throne, covering the day with the night it pursues urgently -- and the sun, and the moon, and the stars subservient, by His command. Verily, His are the creation and the command. Blessed be God, the Lord of all Being.

VERILY, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. He covers the day with the night in swift pursuit, with the sun and the moon and the stars subservient to His command: oh, verily, His is all creation and all command. Hallowed is God, the Sustainer of all the worlds!

Verily your Lord is Allah who created the heavens and the earth in six days, then established Himself on the Throne, making the night cover the day, seeking it swiftly, and created the sun and the moon and the stars subjected to service by His command. Lo! His is the creation and the command. Blessed is Allah, the Lord of the worlds.

Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!

Your Lord is God; He who created the heavens and the earth in six days, then established Himself on the Throne. The night overtakes the day, as it pursues it persistently; and the sun, and the moon, and the stars are subservient by His command. His is the creation, and His is the command. Blessed is God, Lord of all beings.

Surely your Lord is none other than Allah, Who created the heavens and the earth in six days, and then ascended His Throne; Who causes the night to cover the day and then the day swiftly pursues the night; Who created the sun and the moon and the stars making them all subservient to His command. Lo! His is the creation and His is the command. Blessed is Allah, the Lord of the universe.

Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command. Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!

Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds!

Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne. He draws the night’s cover over the day, which pursues it swiftly, and [He created] the sun, the moon, and the stars, [all of them] disposed by His command. Look! All creation and command belong to Him. Blessed is Allah, the Lord of all the worlds.

Your Lord is Allah, who, in six days created the heavens and the earth, and then willed to the Throne. He throws the veil of night over the day. Swiftly they follow one another. The sun, the moon, and the stars are compelled to His order. His is the creation, His is the command. Blessed is Allah, the Lord of the Worlds.

Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds.

Your Lord is God who established His dominion over the Throne (of the realm) after having created the heavens and the earth in six days. He made the night darken the day which it pursues at a (considerable) speed and He made the sun and the moon submissive to His command. Is it not He Who creates and governs all things? Blessed is God, the Cherisher of the Universe.

Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power; He throws the veil of night over the day, which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds.

Inna rabbakumu All<u>a</u>hu alla<u>th</u>ee khalaqa a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a fee sittati ayy<u>a</u>min thumma istaw<u>a</u> AAal<u>a</u> alAAarshi yughshee allayla a<b>l</b>nnah<u>a</u>ra ya<u>t</u>lubuhu <u>h</u>atheethan wa<b>al</b>shshamsa wa<b>a</b>lqamara wa<b>al</b>nnujooma musakhkhar<u>a</u>tin biamrihi al<u>a</u> lahu alkhalqu wa<b>a</b>lamru tab<u>a</u>raka All<u>a</u>hu rabbu alAA<u>a</u>lameen<b>a</b>

Your Lord is God, who created the heavens and the earth in six Days [periods] and then settled Himself firmly on the throne. He throws the veil of night over the day, each seeking the other in rapid succession. It was He who created the sun, the moon and the stars, and made them subservient to His will. His is the creation, His the command. Blessed be God, Lord of the universe!

Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds!

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

O people, your Lord is Allah, who created the heavens and the earth in six days, with no precedent. He established Himself on the Throne in a way befitting His Majesty. He made the darkness of the night disappear into the light of the day and the light of the day into the darkness of night, both chasing each other quickly so that neither is delayed. He also created the sun, the moon and the stars all subservient under His dominion. Is the whole of creation not His? Who besides Him is creator? His alone is the command. He is High above any flaw. He is described with the attributes of splendour and perfection- the Lord of the Worlds.

O people, your Lord is Allah, who created the heavens and the earth in six days, with no precedent. He established Himself on the Throne in a way befitting His Majesty. He made the darkness of the night disappear into the light of the day and the light of the day into the darkness of night, both chasing each other quickly so that neither is delayed. He also created the sun, the moon and the stars all subservient under His dominion. Is the whole of creation not His? Who besides Him is creator? His alone is the command. He is High above any flaw. He is described with the attributes of splendour and perfection- the Lord of the Worlds.

<p>Commentary</p><p>Verse 54 begins with the statement that Allah has created the heavens and the earth and the planets and the stars and that they perform their functions under a firmly established system. The statement releases an inevitable suggestion that the maker of this system has the most perfect power conceivable. This, in turn, invites every reasonable human being to think. Here is the most sacred Being who is capable of bringing this great universe from non-being to the state of being and who can keep it functioning through the wisest of systems. Why would it be difficult for him to undo everything and recreate it once again on the day of Qiyamah? For human beings, the best course is to stop denying the Qiyamah and turn to the same Being as their Rabb who is their Master and Nurturer. From Him they should seek what they need and Him alone they should worship. Let them come out of the quagmire of worshiping their own kind and recognize the truth. Said herein was: ` Surely, your Lord is Allah - Who created the heavens and the earth in six days.'</p><p>The Creation of the Heavens and the Earth: Why in Six Days?</p><p>A question arises here. We know that Allah Ta` ala has great power. He is capable of creating the whole universe in a single moment. The Holy Qur'an itself says so time and again. For instance, in Surah Al-Qamar, it is said: وَمَا أَمْرُ‌نَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ‌ ﴿50﴾ (And Our Command is but a single Word, - like the twinkling of an eye - 54:50). Again, in Surah Ya Sin, إِذَا أَرَ‌ادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (when [ Allah ] intends [ to create ] a thing it is said: “ Be” and it comes to be - 36:82). Why, then, would six days be spent in creating the universe?</p><p>Commentator of the Qur'an, Sayyidna Said ibn Jubayr رضی اللہ تعالیٰ عنہ has given an answer by saying that Allah is certainly capable of creating everything there is in a single moment, but Divine wisdom so demanded that the creation of our universe take six days so that human beings could be taught the lesson of graduation and perfection in run-ning the universal system. This is supported by a Hadith in which the Holy Prophet ﷺ said: Working with deliberation, dignity and graduation is from Allah Ta` ala and hastening, from Shaytan. (Mazhari, with reference to Shu'ab al-'iman by Al-Baihaqi)</p><p>The implication is that the attitude of rushing into doing things is not good for human beings. One cannot give due thought to and take into consideration all aspects of an issue at hand if driven by haste. An action taken in haste spoils what is done and brings remorse in the end. So, whatever is done with proper advance thinking and functional ease brings Barakah (blessing from Allah which enhances the efficiency and outcome of the Endeavour).</p><p>How were Days and Nights identified before the Creation of Earth, Heavens and Planets?</p><p>The second question is: The presence of the day and night is recognized through the movement of the sun. But, before the birth of the earth and the heavens, when there was no sun and moon, on what basis comes the count of six days?</p><p>For this reason, some commentators have said that six days means a time duration equal to six days and nights as in the existing world. But, a much clearer approach is that the terminology of day and night, that is, what occurs from sunrise to sunset is day and what appears from sunset to the next sunrise is night, is a terminology used in this world. May be, before the birth of the universe, Allah Ta` ala had other signs determined for the day and night - as it would be in Paradise where the day and night will not depend on the movement of the sun.</p><p>This also tells us that it is not necessary that the six days during which the earth and the heavens were created, be equal to our six days. Instead, it is possible that they may be longer than these - as the Qur'an says about the day of 'Akhirah which will be equal to one thousand years.</p><p>Abu ` Abdullah Razi has said that the movement of the far firmament is so fast as compared to the movements of our earth that the raised step of a man running here has still to come down to touch the ground when the far firmament moves a distance of three thousand miles. (Al-Bahr Al-Muhit)</p><p>Imam Ahmad ibn Hanbal and Mujahid say that six days here mean the six days of 'Akhirah. The same view appears in a narration of Sayyidna ` Abdullah ibn ` Abbas ؓ reported by Dahhak.</p><p>And these six days during which the creation of the universe took place began, according to authentic narrations, from Friday and ended on Friday. On Yowm al-Sabt (the day of Sabbath), that is, Saturday, there was no work done on the creation of the universe. Some ` Ulama say that ` sabt' means to discontinue. The day was named as Yowm al-Sabt because the work of creation was over by that day. (Tafsir Ibn Kathir)</p><p>Mentioned in this verse is the creation of the universe in six days. Its details appear in verses 9 and 10 of Surah Ha Mim As-Sajdah (Fussilat - 41:9, 10) saying that the earth was created in two days, then, created on the earth were, mountains, rivers, tributaries, trees, vegetation and things, human beings and animals could eat, in another two days. This comes to a total of four days. So, it was first said: خَلَق الاَرضَ فِی یَومین (created the earth in two days) and then it was said: قَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ أَيَّامٍ (and determined in it the measure of its sustenance in four days).</p><p>The first two days during which the earth was created are Sunday and Monday; and the other two days during which the mountains, rivers and the life support systems of the earth were created are Tuesday and Wednesday. Thereafter, it was said: فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْ (that is, then We completed the seven heavens in two days - 41:12 ). As obvious, these two days will be Thursday and Friday. Thus, by Friday, this becomes a total of six days.</p><p>In the present verse (54), after mentioning the creation of the heavens and the earth, it was said: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْ‌شِ (then He positioned Himself on the Throne). The word: اِسْتَوَىٰ (Istawa), as followed by 'ala (on) here, literally means to take position on, or to settle, or be established. The word: عَرْ‌شِ ('Arsh) means throne. Now, the question is what is this throne, the throne of the great Rahman, and how is it shaped or constituted, or is as it is - and what would the phenomena of positioning' on it mean?</p><p>Regarding this, the safest creed to hold, that which is clear and correct, and fairly doubt-free too, is no other but that of the most righteous elders, the Sahabah and the Tabi` in - and later, that of many Sufi thinkers as well. The creed is that human reason is incapable of comprehending the reality of the Being and Attributes of Allah Jalla Sha'nuhu. Pursuing the knowledge of its exact reality is an exercise in futility, even harmful. One should believe, as a matter of general principle, that the meaning intended by Allah Ta` ala - whatever it may be - is the one correct and true. And, in this process, one should not try to determine or worry about fixing a meaning on one's own.</p><p>Someone asked the famous Imam Malik (رح) exactly the same question:</p><p>at is the meaning of: اسْتَوَىٰ عَلَى الْعَرْ‌شِ (Istawa ` ala al-'arsh : positioned Himself on the throne)? He paused for a while, then said: ` Everyone knows the meaning of ` Istawa and its particular nature and reality is such that human reason cannot comprehend it, and having faith in it is obligatory (Wajib), and asking a question about its nature and reality is Bid'ah (innovation in established religion) - because, the noble Sahabah, may Allah be pleased with them all, never asked such questions of the Holy Prophet ﷺ . Great elders (Salaf), Sufyan Al-Thawriy, Imam Awza'i, Layth ibn Sa'd, Sufyan ibn ` Uyaiynah and ` Abdullah ibn Mubarak, may the mercy of Allah be upon them all, have said that the verses which have appeared in the Qur'an as related to the Being and Attributes of Allah Ta` ala should be believed in as they have come and exactly as they are, without any explanation, explication and interpretation. (Mazhari)</p><p>Said after that in the verse was: يُغْشِي اللَّيْلَ النَّهَارَ‌ يَطْلُبُهُ حَثِيثًا (He covers the day with night which pursues it swiftly). The sense is that this alternation of the night and day is a phenomenon of revolutionary proportions in that it brings the whole world from light into the darkness, and from darkness into the light. Then, this very phenomena lends itself so swiftly and smoothly and obediently to the magnificent subduing power of Allah Ta` ala that the least delay is not caused (in this transformation on such an unimaginable scale).</p><p>After that, it was said: وَالشَّمْسَ وَالْقَمَرَ‌ وَالنُّجُومَ مُسَخَّرَ‌اتٍ بِأَمْرِ‌هِ that is, Allah created the sun and the moon and the stars in a state that all of them are moving in obedience to His will and command.</p><p>For a reasonable person, this is an invitation to think, to think about things made by the made he observes around him all the time. Experts make machines of all sorts. Some of them would have engineering problems right from the start. Others may not have such problems, but machines are machines, no matter how strong the base material and how impeccable the design. Parts have their normal wear and tear, or need for adjustment, repairs, servicing. Machines become idle until fixed. It might take weeks, or months, to put them back to work. But, look at these God-made machines. The efficiency and the perfection with which they started working from day one is still there. They are working wonderfully non-stop. Their movement is as precise as ever, not a second fast or slow. There is no wear and tear of parts and no need to go to a workshop. The reason is that they are functioning ` subject to His command' (مُسَخَّرَ‌اتٍ بِأَمْرِ‌هِ ). In other words, they need no source of energy to move them, no engine to make them function. They are working only under Divine Command. They are subjected to that alone. Therefore, the emergence of the slightest malfunction in them is impossible. But, of course, when the Absolute Master Himself decides to eliminate them at a time appointed by Him, this entire system would disintegrate. That day will be the day of Qiyamah.</p><p>After having pointed out some examples, the description of the Absolute Subduing Power of Allah Ta` ala was put in the form of a general rule by saying: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ‌ (Beware, for Him alone is the creation and the command). The word: خَلق (khalq) means to create and: اَمر (amr), to command. The sense is that being the Creator and the Master is exclusive to Him. Other than Him, no one else can create the most insignificant of things, nor does anyone have the right to subject anyone to his command (except that Allah Ta` ala Himself delegates a particular area of activity to someone, in which case that too would be, in reality, nothing but the command of Allah). So, the verse means that creating all these things was the work of none but Him, and putting them into service was also not something anyone else could handle, for that too is an spectacle of the perfect power of Allah Ta` ala.</p><p>In Sufi thought, ` Khalq' and ` Amr' are two domains. ` Khalq' relates to matter and ` Amr' to the refined abstract. The Qur'anic verse: قُلِ الرُّ‌وحُ مِنْ أَمْرِ‌ رَ‌بِّي (Say, "The soul is a command from my Lord." - 17: 85) points out in this direction as "Ruh" (soul, spirit) has been identified as a command from the Lord. The sense of the creation and the command being exclusive to Allah Ta` ala would, in this light, mean that everything between the heavens and the earth is from matter and its creation has been called "Khalq." And what is beyond these, free from matter, its creation has been called "Amr." (Mazhari)</p><p>At the end of the verse, it was said: تَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Glorious is Allah, the Lord of the worlds). The word: تَبَارَک (tabarak) appearing here is a derivation from barakah which means to increase, grow, become more, remain, sustain, besides being employed in many other shades of meaning. At this place, ` tabaraka' means to be high and supreme. It can be taken in the sense of high and sustaining, for Allah Ta` ala is both. The sense of high finds confirmation in a sentence of the Hadith which says: تَبَرَکتَ وَ تَعَلَیتَ یَا ذَا الجلالِ وَ الاِکرَامِ (You are blessed and high, 0 Master of Glory and Honour). Here, the word: ` tabarkta' has been explained by the word: ta` aiaita which follows.</p>

CommentaryVerse 54 begins with the statement that Allah has created the heavens and the earth and the planets and the stars and that they perform their functions under a firmly established system. The statement releases an inevitable suggestion that the maker of this system has the most perfect power conceivable. This, in turn, invites every reasonable human being to think. Here is the most sacred Being who is capable of bringing this great universe from non-being to the state of being and who can keep it functioning through the wisest of systems. Why would it be difficult for him to undo everything and recreate it once again on the day of Qiyamah? For human beings, the best course is to stop denying the Qiyamah and turn to the same Being as their Rabb who is their Master and Nurturer. From Him they should seek what they need and Him alone they should worship. Let them come out of the quagmire of worshiping their own kind and recognize the truth. Said herein was: ` Surely, your Lord is Allah - Who created the heavens and the earth in six days.'The Creation of the Heavens and the Earth: Why in Six Days?A question arises here. We know that Allah Ta` ala has great power. He is capable of creating the whole universe in a single moment. The Holy Qur'an itself says so time and again. For instance, in Surah Al-Qamar, it is said: وَمَا أَمْرُ‌نَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ‌ ﴿50﴾ (And Our Command is but a single Word, - like the twinkling of an eye - 54:50). Again, in Surah Ya Sin, إِذَا أَرَ‌ادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (when [ Allah ] intends [ to create ] a thing it is said: “ Be” and it comes to be - 36:82). Why, then, would six days be spent in creating the universe?Commentator of the Qur'an, Sayyidna Said ibn Jubayr رضی اللہ تعالیٰ عنہ has given an answer by saying that Allah is certainly capable of creating everything there is in a single moment, but Divine wisdom so demanded that the creation of our universe take six days so that human beings could be taught the lesson of graduation and perfection in run-ning the universal system. This is supported by a Hadith in which the Holy Prophet ﷺ said: Working with deliberation, dignity and graduation is from Allah Ta` ala and hastening, from Shaytan. (Mazhari, with reference to Shu'ab al-'iman by Al-Baihaqi)The implication is that the attitude of rushing into doing things is not good for human beings. One cannot give due thought to and take into consideration all aspects of an issue at hand if driven by haste. An action taken in haste spoils what is done and brings remorse in the end. So, whatever is done with proper advance thinking and functional ease brings Barakah (blessing from Allah which enhances the efficiency and outcome of the Endeavour).How were Days and Nights identified before the Creation of Earth, Heavens and Planets?The second question is: The presence of the day and night is recognized through the movement of the sun. But, before the birth of the earth and the heavens, when there was no sun and moon, on what basis comes the count of six days?For this reason, some commentators have said that six days means a time duration equal to six days and nights as in the existing world. But, a much clearer approach is that the terminology of day and night, that is, what occurs from sunrise to sunset is day and what appears from sunset to the next sunrise is night, is a terminology used in this world. May be, before the birth of the universe, Allah Ta` ala had other signs determined for the day and night - as it would be in Paradise where the day and night will not depend on the movement of the sun.This also tells us that it is not necessary that the six days during which the earth and the heavens were created, be equal to our six days. Instead, it is possible that they may be longer than these - as the Qur'an says about the day of 'Akhirah which will be equal to one thousand years.Abu ` Abdullah Razi has said that the movement of the far firmament is so fast as compared to the movements of our earth that the raised step of a man running here has still to come down to touch the ground when the far firmament moves a distance of three thousand miles. (Al-Bahr Al-Muhit)Imam Ahmad ibn Hanbal and Mujahid say that six days here mean the six days of 'Akhirah. The same view appears in a narration of Sayyidna ` Abdullah ibn ` Abbas ؓ reported by Dahhak.And these six days during which the creation of the universe took place began, according to authentic narrations, from Friday and ended on Friday. On Yowm al-Sabt (the day of Sabbath), that is, Saturday, there was no work done on the creation of the universe. Some ` Ulama say that ` sabt' means to discontinue. The day was named as Yowm al-Sabt because the work of creation was over by that day. (Tafsir Ibn Kathir)Mentioned in this verse is the creation of the universe in six days. Its details appear in verses 9 and 10 of Surah Ha Mim As-Sajdah (Fussilat - 41:9, 10) saying that the earth was created in two days, then, created on the earth were, mountains, rivers, tributaries, trees, vegetation and things, human beings and animals could eat, in another two days. This comes to a total of four days. So, it was first said: خَلَق الاَرضَ فِی یَومین (created the earth in two days) and then it was said: قَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ أَيَّامٍ (and determined in it the measure of its sustenance in four days).The first two days during which the earth was created are Sunday and Monday; and the other two days during which the mountains, rivers and the life support systems of the earth were created are Tuesday and Wednesday. Thereafter, it was said: فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْ (that is, then We completed the seven heavens in two days - 41:12 ). As obvious, these two days will be Thursday and Friday. Thus, by Friday, this becomes a total of six days.In the present verse (54), after mentioning the creation of the heavens and the earth, it was said: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْ‌شِ (then He positioned Himself on the Throne). The word: اِسْتَوَىٰ (Istawa), as followed by 'ala (on) here, literally means to take position on, or to settle, or be established. The word: عَرْ‌شِ ('Arsh) means throne. Now, the question is what is this throne, the throne of the great Rahman, and how is it shaped or constituted, or is as it is - and what would the phenomena of positioning' on it mean?Regarding this, the safest creed to hold, that which is clear and correct, and fairly doubt-free too, is no other but that of the most righteous elders, the Sahabah and the Tabi` in - and later, that of many Sufi thinkers as well. The creed is that human reason is incapable of comprehending the reality of the Being and Attributes of Allah Jalla Sha'nuhu. Pursuing the knowledge of its exact reality is an exercise in futility, even harmful. One should believe, as a matter of general principle, that the meaning intended by Allah Ta` ala - whatever it may be - is the one correct and true. And, in this process, one should not try to determine or worry about fixing a meaning on one's own.Someone asked the famous Imam Malik (رح) exactly the same question:at is the meaning of: اسْتَوَىٰ عَلَى الْعَرْ‌شِ (Istawa ` ala al-'arsh : positioned Himself on the throne)? He paused for a while, then said: ` Everyone knows the meaning of ` Istawa and its particular nature and reality is such that human reason cannot comprehend it, and having faith in it is obligatory (Wajib), and asking a question about its nature and reality is Bid'ah (innovation in established religion) - because, the noble Sahabah, may Allah be pleased with them all, never asked such questions of the Holy Prophet ﷺ . Great elders (Salaf), Sufyan Al-Thawriy, Imam Awza'i, Layth ibn Sa'd, Sufyan ibn ` Uyaiynah and ` Abdullah ibn Mubarak, may the mercy of Allah be upon them all, have said that the verses which have appeared in the Qur'an as related to the Being and Attributes of Allah Ta` ala should be believed in as they have come and exactly as they are, without any explanation, explication and interpretation. (Mazhari)Said after that in the verse was: يُغْشِي اللَّيْلَ النَّهَارَ‌ يَطْلُبُهُ حَثِيثًا (He covers the day with night which pursues it swiftly). The sense is that this alternation of the night and day is a phenomenon of revolutionary proportions in that it brings the whole world from light into the darkness, and from darkness into the light. Then, this very phenomena lends itself so swiftly and smoothly and obediently to the magnificent subduing power of Allah Ta` ala that the least delay is not caused (in this transformation on such an unimaginable scale).After that, it was said: وَالشَّمْسَ وَالْقَمَرَ‌ وَالنُّجُومَ مُسَخَّرَ‌اتٍ بِأَمْرِ‌هِ that is, Allah created the sun and the moon and the stars in a state that all of them are moving in obedience to His will and command.For a reasonable person, this is an invitation to think, to think about things made by the made he observes around him all the time. Experts make machines of all sorts. Some of them would have engineering problems right from the start. Others may not have such problems, but machines are machines, no matter how strong the base material and how impeccable the design. Parts have their normal wear and tear, or need for adjustment, repairs, servicing. Machines become idle until fixed. It might take weeks, or months, to put them back to work. But, look at these God-made machines. The efficiency and the perfection with which they started working from day one is still there. They are working wonderfully non-stop. Their movement is as precise as ever, not a second fast or slow. There is no wear and tear of parts and no need to go to a workshop. The reason is that they are functioning ` subject to His command' (مُسَخَّرَ‌اتٍ بِأَمْرِ‌هِ ). In other words, they need no source of energy to move them, no engine to make them function. They are working only under Divine Command. They are subjected to that alone. Therefore, the emergence of the slightest malfunction in them is impossible. But, of course, when the Absolute Master Himself decides to eliminate them at a time appointed by Him, this entire system would disintegrate. That day will be the day of Qiyamah.After having pointed out some examples, the description of the Absolute Subduing Power of Allah Ta` ala was put in the form of a general rule by saying: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ‌ (Beware, for Him alone is the creation and the command). The word: خَلق (khalq) means to create and: اَمر (amr), to command. The sense is that being the Creator and the Master is exclusive to Him. Other than Him, no one else can create the most insignificant of things, nor does anyone have the right to subject anyone to his command (except that Allah Ta` ala Himself delegates a particular area of activity to someone, in which case that too would be, in reality, nothing but the command of Allah). So, the verse means that creating all these things was the work of none but Him, and putting them into service was also not something anyone else could handle, for that too is an spectacle of the perfect power of Allah Ta` ala.In Sufi thought, ` Khalq' and ` Amr' are two domains. ` Khalq' relates to matter and ` Amr' to the refined abstract. The Qur'anic verse: قُلِ الرُّ‌وحُ مِنْ أَمْرِ‌ رَ‌بِّي (Say, "The soul is a command from my Lord." - 17: 85) points out in this direction as "Ruh" (soul, spirit) has been identified as a command from the Lord. The sense of the creation and the command being exclusive to Allah Ta` ala would, in this light, mean that everything between the heavens and the earth is from matter and its creation has been called "Khalq." And what is beyond these, free from matter, its creation has been called "Amr." (Mazhari)At the end of the verse, it was said: تَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Glorious is Allah, the Lord of the worlds). The word: تَبَارَک (tabarak) appearing here is a derivation from barakah which means to increase, grow, become more, remain, sustain, besides being employed in many other shades of meaning. At this place, ` tabaraka' means to be high and supreme. It can be taken in the sense of high and sustaining, for Allah Ta` ala is both. The sense of high finds confirmation in a sentence of the Hadith which says: تَبَرَکتَ وَ تَعَلَیتَ یَا ذَا الجلالِ وَ الاِکرَامِ (You are blessed and high, 0 Master of Glory and Honour). Here, the word: ` tabarkta' has been explained by the word: ta` aiaita which follows.

<h2 class="title">The Universe was created in Six Days</h2><p>Allah states that He created the universe, the heavens and earth and all that is in, on and between them in six days, as He has stated in several Ayat in the Qur'an. These six days are: Sunday, Monday, Tuesday, Wednesday, Thursday and Friday. On Friday, the entire creation was assembled and on that day, Adam was created. There is a difference of opinion whether these days were the same as our standard days as suddenly comes to the mind, or each day constitutes one thousand years, as reported from Mujahid, Imam Ahmad bin Hanbal, and from Ibn `Abbas according to Ad-Dahhak's narration from him. As for Saturday, no creation took place in it since it is the seventh day of (of the week). The word `As-Sabt' means stoppage, or break. Imam Ahmad recorded Abu Hurayrah saying: `Allah's Messenger told me: </p><div class="text_uthmani arabic">«خَلَقَ اللهُ، (عَزَّ وَجَلَّ)، التُّرْبَةَ يَوْمَ السَّبْتِ، وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الْأَحَدِ، وَخَلَقَ الشَّجَرَ يَوْمَ الْاثْنَيْنِ، وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثُّلَاثَاءِ، وَخَلَقَ النُّورَ يَوْمَ الْأَرْبِعَاءِ، وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ، وَخَلَقَ آدَمَ، عَلَيْهِ السَّلَامُ، بَعْدَ الْعَصْرِ مِنْ يَوْم الْجُمُعَةِ، فِي آخِرِ الْخَلْقِ، فِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ، فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْل»</div><p>. (Allah created the dust on Saturday, and He created the mountains on Sunday, and He created the trees on Monday, and He created the unpleasant things on Tuesday and He created the light on Wednesday and He spread the creatures through out it on Thursday and He created Adam after `Asr on Friday. He was the last created during the last hour of Friday, between `Asr and the night.) </p><h2 class="title">Meaning of Istawa</h2><p>As for Allah's statement, </p><div class="text_uthmani arabic">ثُمَّ اسْتَوَى عَلَى الْعَرْشِ</div><p>(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah, </p><div class="text_uthmani arabic">لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ</div><p>(There is nothing like Him, and He is the All-Hearer, the All-Seer.) 42:11 Indeed, we assert and affirm what the Imams said, such as Nu`aym bin Hammad Al-Khuza'i, the teacher of Imam Al-Bukhari, who said, "Whoever likens Allah with His creation, will have committed Kufr. Whoever denies what Allah has described Himself with, will have committed Kufr. Certainly, there is no resemblance (of Allah with the creation) in what Allah and His Messenger have described Him with. Whoever attests to Allah's attributes that the plain Ayat and authentic Hadiths have mentioned, in the manner that suits Allah's majesty, all the while rejecting all shortcomings from Him, will have taken the path of guidance." </p><h2 class="title">The Day and the Night are among the Signs of Allah</h2><p>Allah said, </p><div class="text_uthmani arabic">يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا</div><p>(He brings the night as a cover over the day, seeking it rapidly,) meaning, the darkness goes away with the light, and the light goes away with the darkness. Each of them seeks the other rapidly, and does not come late, for when this vanishes, the other comes, and vice versa. Allah also said; </p><div class="text_uthmani arabic">وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ - وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ - لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ </div><p>(And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) 36:37-40 Allah's statement, </p><div class="text_uthmani arabic">وَلاَ الَّيْلُ سَابِقُ النَّهَارِ</div><p>(Nor does the night outstrip the day) 36:40 means, the night follows the day in succession and does not come later or earlier than it should be. This is why Allah said here, </p><div class="text_uthmani arabic">يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ</div><p>(seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command.) meaning, all are under His command, will and dominion. Allah alerted us afterwards, </p><div class="text_uthmani arabic">أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ</div><p>(Surely, His is the creation and commandment) the dominion and the decision. Allah said next, </p><div class="text_uthmani arabic">تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ</div><p>(Blessed is Allah, the Lord of the all that exists!) which is similar to the Ayah, </p><div class="text_uthmani arabic">تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً</div><p>(Blessed be He Who has placed in the heaven big stars) 25:61 Abu Ad-Darda' said a supplication, that was also attributed to the Prophet , </p><div class="text_uthmani arabic">«اللَّهُمَّ لَكَ الْمُلْكُ كُلُّـهُ وَلَكَ الْحَمْدُ كُلُّهُ وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ، أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّه»</div><p>(O Allah! Yours is all the kingdom, all the praise, and Yours is the ownership of all affairs. I ask You for all types of good and seek refuge with You from all types of evil.) </p>

The Universe was created in Six DaysAllah states that He created the universe, the heavens and earth and all that is in, on and between them in six days, as He has stated in several Ayat in the Qur'an. These six days are: Sunday, Monday, Tuesday, Wednesday, Thursday and Friday. On Friday, the entire creation was assembled and on that day, Adam was created. There is a difference of opinion whether these days were the same as our standard days as suddenly comes to the mind, or each day constitutes one thousand years, as reported from Mujahid, Imam Ahmad bin Hanbal, and from Ibn `Abbas according to Ad-Dahhak's narration from him. As for Saturday, no creation took place in it since it is the seventh day of (of the week). The word `As-Sabt' means stoppage, or break. Imam Ahmad recorded Abu Hurayrah saying: `Allah's Messenger told me: «خَلَقَ اللهُ، (عَزَّ وَجَلَّ)، التُّرْبَةَ يَوْمَ السَّبْتِ، وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الْأَحَدِ، وَخَلَقَ الشَّجَرَ يَوْمَ الْاثْنَيْنِ، وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثُّلَاثَاءِ، وَخَلَقَ النُّورَ يَوْمَ الْأَرْبِعَاءِ، وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ، وَخَلَقَ آدَمَ، عَلَيْهِ السَّلَامُ، بَعْدَ الْعَصْرِ مِنْ يَوْم الْجُمُعَةِ، فِي آخِرِ الْخَلْقِ، فِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ، فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْل». (Allah created the dust on Saturday, and He created the mountains on Sunday, and He created the trees on Monday, and He created the unpleasant things on Tuesday and He created the light on Wednesday and He spread the creatures through out it on Thursday and He created Adam after `Asr on Friday. He was the last created during the last hour of Friday, between `Asr and the night.) Meaning of IstawaAs for Allah's statement, ثُمَّ اسْتَوَى عَلَى الْعَرْشِ(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah, لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ(There is nothing like Him, and He is the All-Hearer, the All-Seer.) 42:11 Indeed, we assert and affirm what the Imams said, such as Nu`aym bin Hammad Al-Khuza'i, the teacher of Imam Al-Bukhari, who said, "Whoever likens Allah with His creation, will have committed Kufr. Whoever denies what Allah has described Himself with, will have committed Kufr. Certainly, there is no resemblance (of Allah with the creation) in what Allah and His Messenger have described Him with. Whoever attests to Allah's attributes that the plain Ayat and authentic Hadiths have mentioned, in the manner that suits Allah's majesty, all the while rejecting all shortcomings from Him, will have taken the path of guidance." The Day and the Night are among the Signs of AllahAllah said, يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا(He brings the night as a cover over the day, seeking it rapidly,) meaning, the darkness goes away with the light, and the light goes away with the darkness. Each of them seeks the other rapidly, and does not come late, for when this vanishes, the other comes, and vice versa. Allah also said; وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ - وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ - لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ (And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing. And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) 36:37-40 Allah's statement, وَلاَ الَّيْلُ سَابِقُ النَّهَارِ(Nor does the night outstrip the day) 36:40 means, the night follows the day in succession and does not come later or earlier than it should be. This is why Allah said here, يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ(seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His command.) meaning, all are under His command, will and dominion. Allah alerted us afterwards, أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ(Surely, His is the creation and commandment) the dominion and the decision. Allah said next, تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ(Blessed is Allah, the Lord of the all that exists!) which is similar to the Ayah, تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً(Blessed be He Who has placed in the heaven big stars) 25:61 Abu Ad-Darda' said a supplication, that was also attributed to the Prophet , «اللَّهُمَّ لَكَ الْمُلْكُ كُلُّـهُ وَلَكَ الْحَمْدُ كُلُّهُ وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ، أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّه»(O Allah! Yours is all the kingdom, all the praise, and Yours is the ownership of all affairs. I ask You for all types of good and seek refuge with You from all types of evil.)

Pray to your Lord in humility and unseen. He does not love the iniquitous.

Pray to your Lord crying humbly, and softly; indeed He does not love the transgressors.

Call on your Lord, humbly and secretly; He loves not transgressors.

Call unto your Sustainer humbly, and in the secrecy of your hearts. Verily, He loves not those who transgress the bounds of what is right:

Call on Your Lord in humility and in secrecy; verily He approveth not the trespassers.

Invoke your Lord with humility and in secret. He likes not the aggressors.

Call upon your Lord humbly and privately. He does not love the aggressors.

Call upon your Lord with humility and in secret. Surely He does not love transgressors.

Invoke your Lord Tadarru`an and Khufyah. He likes not the aggressors.

(O mankind!) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors.

Supplicate your Lord, beseechingly and secretly. Indeed, He does not like the transgressors.

Supplicate to your Lord with humility and in secret. He does not love the transgressors.

Call upon your Lord in humility and privately; indeed, He does not like transgressors.

Pray to your Lord humbly and privately. God does not love the transgressors.

Call on your Lord humbly and secretly; surely He does not love those who exceed the limits.

OdAAoo rabbakum ta<u>d</u>arruAAan wakhufyatan innahu l<u>a</u> yu<u>h</u>ibbu almuAAtadeen<b>a</b>

Call on your Lord with humility and in secret, He does not love the transgressors:

Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.

ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُۥ لَا يُحِبُّ ٱلْمُعْتَدِينَ

O believers, call on your Lord with complete humility, silently and in private, sincere in your prayer, not showing off, and not worshipping others along with Allah in your prayers. He does not love those who overstep the limits in their prayers; and one of the worst ways someone can do this is by invoking others besides Him, as the idolaters do.

O believers, call on your Lord with complete humility, silently and in private, sincere in your prayer, not showing off, and not worshipping others along with Allah in your prayers. He does not love those who overstep the limits in their prayers; and one of the worst ways someone can do this is by invoking others besides Him, as the idolaters do.

<p>Commentary</p><p>Mentioned in previous verses were particular manifestations of the perfect power of Allah Ta` ala, and His major blessings. The present verses lead us to consider: When He is the Master of perfect power, the sender of all blessings, and the Lord of all the worlds, it naturally follows that He should be the One to be called upon and prayed to under all circumstances, whether in distress or in need. The attitude of by-passing Him and turning towards some other direction is ignorance and failure.</p><p>Along with it, identified in these verses are some rules of etiquette to be followed when making Du'a' (prayer, supplication). If due consideration is given to these rules, the hope that a prayer will be answered increases.</p><p>The Meaning and Etiquette of Du` a and Dhikr</p><p>The word: دُعَاء (Du'a' ), in the Arabic language, means to call upon someone to remove one's need. It is also used to remember in the absolute sense. Both meanings can be taken here. The verse says: اُدعُوا رَبَّکُم (Supplicate to your Lord) that is, call your Rabb for your needs, or remember your Rabb and worship Him.</p><p>In the first case, it would mean: Ask Allah alone for what you need. In the second case, the sense would be: Do your Dhikr and ` Ibadah for Him alone. Both these explanations have been reported from Tafsir authorities among the early righteous elders.</p><p>After that, it was said: تَضَرُّ‌عًا وَخُفْيَةً (humbly and secretly). The word: تَضَرُّ‌عً (tadarru`) means realization of inability, humility, and submission in a refined spirit of self-abasement (not found in the English language and its modern, secular, cultural context). And the word: خُفْيَةً (khufyah) means secret, secluded, or private (as opposed to open and public - as used in English too, but with no relevance to the dominant sense of secret in English bearing on the mysterious, the occult, and the whole field of espionage).</p><p>In the frame of these two words, described there are two important rules of etiquette which govern Du` a' and Dhikr. First of all, in order that Du'a' be answered, it is necessary that one appears before Allah Ta` ala as weak, helpless and simply unable to hold on his own, modest and humble, and submits to Him with a total negation of what is supposed to be pride, dignity, honour, ego, or self-view - and then makes Du'a'. Du'a' is a thing of the soul which requires that its words match the feebleness and humbleness of the maker of Du` a', that the manner of saying it remains a mirror of modesty, and that this overall humility should ooze forth from the very physical approach to this making of Du'a'. Given this anatomy and profile of Du'a', the common practice of making Du` a' these days cannot really be called the making of Du'a'. It would, rather, be the reading of it. What happens most of the time is that we do not know what we are saying and it has become a routine as we notice in common Masajid. Imams would usually say, rather read, some words of Du` a' in the Arabic language which they have memorized and do this at the end of Salah. Most of the time, in some areas, the Imams themselves do not know the meaning and sense of what they say - and even if they do know it, at least the less-knowing participants of the congregation are virtually unaware of what is being said. They would almost mechanically go on saying 'Amin, 'Amin' after the words read by the Imam without having any clue as to what was being said there. The outcome of all this stage demonstration is the vocalization of some words. Du` a' has a reality of its own which is just not there. Then, this is an entirely different matter that Allah Ta` ala, in His infinite mercy, may accept these very lifeless words and give them the effect of answered prayers. But, it is necessary that everyone un-derstands that Du` a' is not ` read.' It is ` asked.' Therefore, it is crucial that one asks as one should, properly, as due.</p><p>Then, there is another aspect of Du'a-'. If a person does know the meanings of the words of his Du` a' - and even understands what he is saying - still, if it is not accompanied by proper approach, manner and physical bearing, the Du` a' stands reduced to a bland claim to which no created servant of Allah is entitled.</p><p>So, given in the first word was the spirit of Du'a' which requires that one shows his humility and prays to Allah for what he needs. Then, in the second word, the instruction given is that the asking in Du` a' for what one needs should be done secretly and in a lowered voice which is superior in merit and more likely to be answered. The reason is that making Du` a' in a raised voice is not free of three possible drawbacks. Firstly, it is difficult to maintain modesty and humility in doing so. Secondly, there is the danger of hypocrisy and desire for recognition creeping in through this mode. Thirdly, the manner in which this Du'a is made only goes to show that the person making it almost does not know that Allah Ta` ala is All-Hearing, All-Knowing. He knows what we show on the outside and also that which we conceal inside. He hears everything said quietly or loudly. Therefore, when the voice of the Companions reached a loud pitch during Du'a' made on the occasion of the Battle of Khaybar, the Holy Prophet ﷺ said: ` You are not calling someone deaf or absent that you say it in such a loud voice. Instead, your addressee is someone Hearing, Near, that is, Allah Ta` ala (so, to raise your voice is redundant). Allah Jalla Sha'nuhu has Himself mentioned the Du` a' of a righteous person in these words: إِذْ نَادَىٰ رَ‌بَّهُ نِدَاءً خَفِيًّا ﴿3﴾ (When he called his Rabb calling in a lowered voice - 19:3).' This tells us that the state of Du` a' liked by Allah Ta` a1a is that it be asked of Him in a lowered and subdued voice.</p><p>Sayyidna Hasan al-Basri (رح) says: There is a difference of seventy degrees in making Du` a' openly and loudly when matched by the one made in a lowered voice. It was the habit of early righteous elders that they would exert to their maximum in Dhikr and Du'a which kept them busy most of the time, but their voice was not heard by anyone. In fact, their supplications would remain between them and their Rabb. Many of them would memorize the whole Qur'an and keep engaged in reciting it, but others would not know about it. Then, there would be others engaged in their pursuit of advanced religious knowl-edge, but they would never go about telling others that they were doing so. There would be many others who would return from their homes after having long sessions of Salah but no one would come to know anything about that. He also said that he had seen such blessed people who would never perform ` Ibadat, which they could do in private, out in the open where people could see them - and their voices during Du'a' would be very low. (Ibn Kathir, Mazhari)</p><p>Ibn Jurayj has said that raising voices in Du` a' and making it noisy is Makruh (reprehensible). In his Ahkam al-Qur'an, Imam Abu Bakr al-Jassas (رح) has said: This verse tells us that making Du'a' in a lowered voice is more merit-worthy than making it in a raised voice. It has been reported likewise from Hadrat Hasan Basri (رح) and Sayyidna Ibn ` Abbas ؓ . This verse also tells us that the 'Amin' said at the end of Surah al-Fatihah should also be said in a lowered voice, which is more merit-worthy, because 'Amin' ( Amen : so be it) is also a Du'a-'.</p><p>May Allah Ta` ala guide Imams of Masajid in our time who seem to have forgotten this teaching of the Qur'an and Sunnah and the instructions of early righteous elders in this matter. After every Salah, what follows as Du` a' has become an artificial procedure. Some words are read out loudly which, besides being contrary to the etiquette and rules of Du` a', become the source of disturbing the Salah of those who joined the congregation after it had started and were busy completing the missed part after the Imam had finished. The overwhelming influence of custom has made them incapable of noticing its drawbacks. On a particular occasion where the purpose is to have a whole group make a particular Du'a', one person may say the words of Du` a' in a reasonably audible voice and others say 'Amin' after it, then, it does not matter. However, the condition is that this activity does not become the source of disturbance in the Salah and ` Ibadah of others - and that this does not become a matter of habit and custom whereby common people start believing in it as the standard method of making Du` a', as happening so commonly these days.</p><p>What has been said above concerned the making of Du` a' for one's needs. If Du'a-' is taken in the sense of Dhikr (remembrance) and ` Ibadah (worship) at his place, then, according to the established position of early ` Ulama, low-voiced Dhikr is more merit-worthy than loud Dhikr. As for the practice of Shaykhs in the Chistiah Order who recommend loud Dhikr for beginners, they do so in view of the spiritual condition of the seeker, as a measure of treatment, so that by voicing it any lack of alertness would go away and the heart would learn to become attuned to the Dhikr of Allah - otherwise, raising the voice in Dhikr, as such, is not desirable even with them, though it is permissible, and its justification stands proved from Hadith as well, of course, subject to the condition that, in it, there be no hypocrisy or the desire to show off (riya' ).</p><p>Imam Ahmad ibn Hanbal, Ibn Hibban, Al-Baihaqi and others have reported from a narration by Sayyidna Sa'd ibn Abi Waqqas ؓ that the Holy Prophet ﷺ said:</p><p>خَیرُ الذِّکرِ الخَفِیُّ وخَیرُ الرِّزقِ مَا یَکفِی</p><p>'The best Dhikr is hidden and the best sustenance is what be-comes ' sufficient.'</p><p>However, under particular conditions and timings, a voiced Dhikr is actually more desirable and merit-worthy. Details of these timings and conditions have been explained by the Holy Prophet ﷺ through his word and deed, for example, calling Adhan and Iqamah with a raised voice, reciting the Qur'an during the voiced prayers with a raised voice, saying the Takbirs of Salah the Takbirs of Tashriq, the Talbiyah in Hajj etc., with a raised voice. Therefore, Muslim jurists, may Allah have mercy on them all, have reached the decision that in particular conditions and places where the Holy Prophet ﷺ has, by word or deed, taught us to raise the voice, voices must be raised. Under conditions and situations other than these, voiceless Dhikr is most preferable and beneficial.</p><p>At the end of the verse, it was said: إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ (Surely, He does not like those who cross the limits). The word: الْمُعْتَدِينَ (al-mu` tadin) is a derivation from I` tida' which means to cross the limits. The sense is that Allah Ta` ala does not like those who cross the limits, exactly as given in the translation. This crossing of limits, whether in Du` a' or some other activity, has the same outcome - that Allah Ta` ala does not like that. In fact, if looked at closely, the religion of Islam is the very name of observing limits and restrictions and electing to submit and obey. Take the example of Salah، Sawm, Hajj, Zakah and all dealings and transactions, when limits set by the Shari` ah of Islam are crossed in them, they do not remain acts of worship anymore - instead, they become sin.</p><p>Crossing the limits in Du` a' may take several forms. Firstly, that literal formalities, such as rhyming and other stylistic devices, are employed in Du` a' which may spoil its essential ingredients of humility and submission. Secondly, that unnecessary restrictions are intro-duced in Du` a - as it appears in Hadith that Sayyidna ` Abdullah ibn Mughaffal ؓ saw that his son was making Du` a' in the following words: ` 0 Allah, I seek from You the palace in Paradise which is white in colour and located on the right hand side.' He stopped him and said: ` Making such restrictions in Du` a is crossing the limit, which has been prohibited in the Qur'an and Hadith.' (Mazhari from a narration of Ibn Majah and others)</p><p>The third form of crossing the limits is that someone makes a Du` a' wishing ill of Muslims in general, or asks from Allah something which is harmful for them. Similarly, it is also a form of crossing the limits - as mentioned here - that Du` a' be made in a raised voice without the need to do so. (Tafsir Mazhari, Ahkam al-Qur'an)</p>

CommentaryMentioned in previous verses were particular manifestations of the perfect power of Allah Ta` ala, and His major blessings. The present verses lead us to consider: When He is the Master of perfect power, the sender of all blessings, and the Lord of all the worlds, it naturally follows that He should be the One to be called upon and prayed to under all circumstances, whether in distress or in need. The attitude of by-passing Him and turning towards some other direction is ignorance and failure.Along with it, identified in these verses are some rules of etiquette to be followed when making Du'a' (prayer, supplication). If due consideration is given to these rules, the hope that a prayer will be answered increases.The Meaning and Etiquette of Du` a and DhikrThe word: دُعَاء (Du'a' ), in the Arabic language, means to call upon someone to remove one's need. It is also used to remember in the absolute sense. Both meanings can be taken here. The verse says: اُدعُوا رَبَّکُم (Supplicate to your Lord) that is, call your Rabb for your needs, or remember your Rabb and worship Him.In the first case, it would mean: Ask Allah alone for what you need. In the second case, the sense would be: Do your Dhikr and ` Ibadah for Him alone. Both these explanations have been reported from Tafsir authorities among the early righteous elders.After that, it was said: تَضَرُّ‌عًا وَخُفْيَةً (humbly and secretly). The word: تَضَرُّ‌عً (tadarru`) means realization of inability, humility, and submission in a refined spirit of self-abasement (not found in the English language and its modern, secular, cultural context). And the word: خُفْيَةً (khufyah) means secret, secluded, or private (as opposed to open and public - as used in English too, but with no relevance to the dominant sense of secret in English bearing on the mysterious, the occult, and the whole field of espionage).In the frame of these two words, described there are two important rules of etiquette which govern Du` a' and Dhikr. First of all, in order that Du'a' be answered, it is necessary that one appears before Allah Ta` ala as weak, helpless and simply unable to hold on his own, modest and humble, and submits to Him with a total negation of what is supposed to be pride, dignity, honour, ego, or self-view - and then makes Du'a'. Du'a' is a thing of the soul which requires that its words match the feebleness and humbleness of the maker of Du` a', that the manner of saying it remains a mirror of modesty, and that this overall humility should ooze forth from the very physical approach to this making of Du'a'. Given this anatomy and profile of Du'a', the common practice of making Du` a' these days cannot really be called the making of Du'a'. It would, rather, be the reading of it. What happens most of the time is that we do not know what we are saying and it has become a routine as we notice in common Masajid. Imams would usually say, rather read, some words of Du` a' in the Arabic language which they have memorized and do this at the end of Salah. Most of the time, in some areas, the Imams themselves do not know the meaning and sense of what they say - and even if they do know it, at least the less-knowing participants of the congregation are virtually unaware of what is being said. They would almost mechanically go on saying 'Amin, 'Amin' after the words read by the Imam without having any clue as to what was being said there. The outcome of all this stage demonstration is the vocalization of some words. Du` a' has a reality of its own which is just not there. Then, this is an entirely different matter that Allah Ta` ala, in His infinite mercy, may accept these very lifeless words and give them the effect of answered prayers. But, it is necessary that everyone un-derstands that Du` a' is not ` read.' It is ` asked.' Therefore, it is crucial that one asks as one should, properly, as due.Then, there is another aspect of Du'a-'. If a person does know the meanings of the words of his Du` a' - and even understands what he is saying - still, if it is not accompanied by proper approach, manner and physical bearing, the Du` a' stands reduced to a bland claim to which no created servant of Allah is entitled.So, given in the first word was the spirit of Du'a' which requires that one shows his humility and prays to Allah for what he needs. Then, in the second word, the instruction given is that the asking in Du` a' for what one needs should be done secretly and in a lowered voice which is superior in merit and more likely to be answered. The reason is that making Du` a' in a raised voice is not free of three possible drawbacks. Firstly, it is difficult to maintain modesty and humility in doing so. Secondly, there is the danger of hypocrisy and desire for recognition creeping in through this mode. Thirdly, the manner in which this Du'a is made only goes to show that the person making it almost does not know that Allah Ta` ala is All-Hearing, All-Knowing. He knows what we show on the outside and also that which we conceal inside. He hears everything said quietly or loudly. Therefore, when the voice of the Companions reached a loud pitch during Du'a' made on the occasion of the Battle of Khaybar, the Holy Prophet ﷺ said: ` You are not calling someone deaf or absent that you say it in such a loud voice. Instead, your addressee is someone Hearing, Near, that is, Allah Ta` ala (so, to raise your voice is redundant). Allah Jalla Sha'nuhu has Himself mentioned the Du` a' of a righteous person in these words: إِذْ نَادَىٰ رَ‌بَّهُ نِدَاءً خَفِيًّا ﴿3﴾ (When he called his Rabb calling in a lowered voice - 19:3).' This tells us that the state of Du` a' liked by Allah Ta` a1a is that it be asked of Him in a lowered and subdued voice.Sayyidna Hasan al-Basri (رح) says: There is a difference of seventy degrees in making Du` a' openly and loudly when matched by the one made in a lowered voice. It was the habit of early righteous elders that they would exert to their maximum in Dhikr and Du'a which kept them busy most of the time, but their voice was not heard by anyone. In fact, their supplications would remain between them and their Rabb. Many of them would memorize the whole Qur'an and keep engaged in reciting it, but others would not know about it. Then, there would be others engaged in their pursuit of advanced religious knowl-edge, but they would never go about telling others that they were doing so. There would be many others who would return from their homes after having long sessions of Salah but no one would come to know anything about that. He also said that he had seen such blessed people who would never perform ` Ibadat, which they could do in private, out in the open where people could see them - and their voices during Du'a' would be very low. (Ibn Kathir, Mazhari)Ibn Jurayj has said that raising voices in Du` a' and making it noisy is Makruh (reprehensible). In his Ahkam al-Qur'an, Imam Abu Bakr al-Jassas (رح) has said: This verse tells us that making Du'a' in a lowered voice is more merit-worthy than making it in a raised voice. It has been reported likewise from Hadrat Hasan Basri (رح) and Sayyidna Ibn ` Abbas ؓ . This verse also tells us that the 'Amin' said at the end of Surah al-Fatihah should also be said in a lowered voice, which is more merit-worthy, because 'Amin' ( Amen : so be it) is also a Du'a-'.May Allah Ta` ala guide Imams of Masajid in our time who seem to have forgotten this teaching of the Qur'an and Sunnah and the instructions of early righteous elders in this matter. After every Salah, what follows as Du` a' has become an artificial procedure. Some words are read out loudly which, besides being contrary to the etiquette and rules of Du` a', become the source of disturbing the Salah of those who joined the congregation after it had started and were busy completing the missed part after the Imam had finished. The overwhelming influence of custom has made them incapable of noticing its drawbacks. On a particular occasion where the purpose is to have a whole group make a particular Du'a', one person may say the words of Du` a' in a reasonably audible voice and others say 'Amin' after it, then, it does not matter. However, the condition is that this activity does not become the source of disturbance in the Salah and ` Ibadah of others - and that this does not become a matter of habit and custom whereby common people start believing in it as the standard method of making Du` a', as happening so commonly these days.What has been said above concerned the making of Du` a' for one's needs. If Du'a-' is taken in the sense of Dhikr (remembrance) and ` Ibadah (worship) at his place, then, according to the established position of early ` Ulama, low-voiced Dhikr is more merit-worthy than loud Dhikr. As for the practice of Shaykhs in the Chistiah Order who recommend loud Dhikr for beginners, they do so in view of the spiritual condition of the seeker, as a measure of treatment, so that by voicing it any lack of alertness would go away and the heart would learn to become attuned to the Dhikr of Allah - otherwise, raising the voice in Dhikr, as such, is not desirable even with them, though it is permissible, and its justification stands proved from Hadith as well, of course, subject to the condition that, in it, there be no hypocrisy or the desire to show off (riya' ).Imam Ahmad ibn Hanbal, Ibn Hibban, Al-Baihaqi and others have reported from a narration by Sayyidna Sa'd ibn Abi Waqqas ؓ that the Holy Prophet ﷺ said:خَیرُ الذِّکرِ الخَفِیُّ وخَیرُ الرِّزقِ مَا یَکفِی'The best Dhikr is hidden and the best sustenance is what be-comes ' sufficient.'However, under particular conditions and timings, a voiced Dhikr is actually more desirable and merit-worthy. Details of these timings and conditions have been explained by the Holy Prophet ﷺ through his word and deed, for example, calling Adhan and Iqamah with a raised voice, reciting the Qur'an during the voiced prayers with a raised voice, saying the Takbirs of Salah the Takbirs of Tashriq, the Talbiyah in Hajj etc., with a raised voice. Therefore, Muslim jurists, may Allah have mercy on them all, have reached the decision that in particular conditions and places where the Holy Prophet ﷺ has, by word or deed, taught us to raise the voice, voices must be raised. Under conditions and situations other than these, voiceless Dhikr is most preferable and beneficial.At the end of the verse, it was said: إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ (Surely, He does not like those who cross the limits). The word: الْمُعْتَدِينَ (al-mu` tadin) is a derivation from I` tida' which means to cross the limits. The sense is that Allah Ta` ala does not like those who cross the limits, exactly as given in the translation. This crossing of limits, whether in Du` a' or some other activity, has the same outcome - that Allah Ta` ala does not like that. In fact, if looked at closely, the religion of Islam is the very name of observing limits and restrictions and electing to submit and obey. Take the example of Salah، Sawm, Hajj, Zakah and all dealings and transactions, when limits set by the Shari` ah of Islam are crossed in them, they do not remain acts of worship anymore - instead, they become sin.Crossing the limits in Du` a' may take several forms. Firstly, that literal formalities, such as rhyming and other stylistic devices, are employed in Du` a' which may spoil its essential ingredients of humility and submission. Secondly, that unnecessary restrictions are intro-duced in Du` a - as it appears in Hadith that Sayyidna ` Abdullah ibn Mughaffal ؓ saw that his son was making Du` a' in the following words: ` 0 Allah, I seek from You the palace in Paradise which is white in colour and located on the right hand side.' He stopped him and said: ` Making such restrictions in Du` a is crossing the limit, which has been prohibited in the Qur'an and Hadith.' (Mazhari from a narration of Ibn Majah and others)The third form of crossing the limits is that someone makes a Du` a' wishing ill of Muslims in general, or asks from Allah something which is harmful for them. Similarly, it is also a form of crossing the limits - as mentioned here - that Du` a' be made in a raised voice without the need to do so. (Tafsir Mazhari, Ahkam al-Qur'an)

<h2 class="title">Encouraging supplicating to Allah</h2><p>Allah commands His servants to supplicate to Him, for this will ensure their welfare in this life and the Hereafter. Allah said, </p><div class="text_uthmani arabic">ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً</div><p>(Invoke your Lord Tadarru`an and Khufyah) meaning, in humbleness and humility. Allah said in a similar Ayah, </p><div class="text_uthmani arabic">وَاذْكُر رَّبَّكَ فِي نَفْسِكَ</div><p>(And remember your Lord within yourself) 7:205 It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, "The people raised their voices with supplications but the Messenger of Allah said, </p><div class="text_uthmani arabic">«أَيُّهَا النَّاسُ ارْبَعُوا عَلَى أَنْفُسِكُمْ فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا إِنَّ الَّذِي تَدْعُونَ سَمِيعٌ قَرِيب»</div><p>(O people! Take it easy on yourselves. Verily, you are not calling one who is deaf or absent, rather, the One you are calling is All-Hearer, Near (to His servants by His knowledge).) Ibn Jarir said that, </p><div class="text_uthmani arabic">تَضَرُّعًا</div><p>(Tadarru`an), means obeying Him in humility and humbleness, </p><div class="text_uthmani arabic">وَخُفْيَةً</div><p>(and Khufyah), with the humbleness in your hearts and certainty of His Oneness and Lordship not supplicating loudly to show off. </p><h2 class="title">Forbidding Aggression in Supplications</h2><p>It was reported that `Ata' Al-Khurasani narrated from Ibn `Abbas, who said about Allah's statement, </p><div class="text_uthmani arabic">إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ</div><p>(He likes not the aggressors) "In the Du`a' and otherwise." Abu Mijlaz commented on, </p><div class="text_uthmani arabic">إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ</div><p>(He likes not the aggressors), "Such (aggression) as asking to reach the grade of the Prophets." Imam Ahmad narrated that Abu Ni`amah said that `Abdullah bin Mughaffal heard his son supplicating, "O Allah! I ask you for the white castle on the right side of Paradise, if I enter it." So `Abdullah said, "O my son! Ask Allah for Paradise and seek refuge with Him from the Fire, for I heard the Messenger of Allah saying, </p><div class="text_uthmani arabic">«يَكُونُ قَوْمٌ يَعْتَدُونَ فِي الدُّعَاءِ وَالطَّهُور»</div><p>(There will come some people who transgress in supplication and purification)" Ibn Majah and Abu Dawud recorded this Hadith with a good chain that there is no harm in, and Allah knows best. </p><h2 class="title">The Prohibition of causing Mischief in the Land</h2><p>Allah said next, </p><div class="text_uthmani arabic">وَلاَ تُفْسِدُواْ فِى الاٌّرْضِ بَعْدَ إِصْلَـحِهَا</div><p>(And do not do mischief on the earth, after it has been set in order) 5:56. Allah prohibits causing mischief on the earth, especially after it has been set in order. When the affairs are in order and then mischief occurs, it will cause maximum harm to the people; thus Allah forbids causing mischief and ordained worshipping Him, supplicating to Him, begging Him and being humble to Him. Allah said, </p><div class="text_uthmani arabic">وَادْعُوهُ خَوْفًا وَطَمَعًا</div><p>(and invoke Him with fear and hope) fearing what He has of severe torment and hoping in what He has of tremendous reward. Allah then said, </p><div class="text_uthmani arabic">إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ</div><p>(Surely, Allah's mercy is (ever) near unto the good-doers) meaning, His mercy is for the good-doers who obey His commands and avoid what He prohibited. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ</div><p>(And My mercy envelopes all things. That (mercy) I shall ordain for those who who have Taqwa.) 7:156. Matar Al-Warraq said, "Earn Allah's promise by obeying Him, for He ordained that His mercy is near to the good-doers. " Ibn Abi Hatim collected this statement. </p>

Encouraging supplicating to AllahAllah commands His servants to supplicate to Him, for this will ensure their welfare in this life and the Hereafter. Allah said, ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً(Invoke your Lord Tadarru`an and Khufyah) meaning, in humbleness and humility. Allah said in a similar Ayah, وَاذْكُر رَّبَّكَ فِي نَفْسِكَ(And remember your Lord within yourself) 7:205 It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, "The people raised their voices with supplications but the Messenger of Allah said, «أَيُّهَا النَّاسُ ارْبَعُوا عَلَى أَنْفُسِكُمْ فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا إِنَّ الَّذِي تَدْعُونَ سَمِيعٌ قَرِيب»(O people! Take it easy on yourselves. Verily, you are not calling one who is deaf or absent, rather, the One you are calling is All-Hearer, Near (to His servants by His knowledge).) Ibn Jarir said that, تَضَرُّعًا(Tadarru`an), means obeying Him in humility and humbleness, وَخُفْيَةً(and Khufyah), with the humbleness in your hearts and certainty of His Oneness and Lordship not supplicating loudly to show off. Forbidding Aggression in SupplicationsIt was reported that `Ata' Al-Khurasani narrated from Ibn `Abbas, who said about Allah's statement, إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ(He likes not the aggressors) "In the Du`a' and otherwise." Abu Mijlaz commented on, إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ(He likes not the aggressors), "Such (aggression) as asking to reach the grade of the Prophets." Imam Ahmad narrated that Abu Ni`amah said that `Abdullah bin Mughaffal heard his son supplicating, "O Allah! I ask you for the white castle on the right side of Paradise, if I enter it." So `Abdullah said, "O my son! Ask Allah for Paradise and seek refuge with Him from the Fire, for I heard the Messenger of Allah saying, «يَكُونُ قَوْمٌ يَعْتَدُونَ فِي الدُّعَاءِ وَالطَّهُور»(There will come some people who transgress in supplication and purification)" Ibn Majah and Abu Dawud recorded this Hadith with a good chain that there is no harm in, and Allah knows best. The Prohibition of causing Mischief in the LandAllah said next, وَلاَ تُفْسِدُواْ فِى الاٌّرْضِ بَعْدَ إِصْلَـحِهَا(And do not do mischief on the earth, after it has been set in order) 5:56. Allah prohibits causing mischief on the earth, especially after it has been set in order. When the affairs are in order and then mischief occurs, it will cause maximum harm to the people; thus Allah forbids causing mischief and ordained worshipping Him, supplicating to Him, begging Him and being humble to Him. Allah said, وَادْعُوهُ خَوْفًا وَطَمَعًا(and invoke Him with fear and hope) fearing what He has of severe torment and hoping in what He has of tremendous reward. Allah then said, إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ(Surely, Allah's mercy is (ever) near unto the good-doers) meaning, His mercy is for the good-doers who obey His commands and avoid what He prohibited. Allah said in another Ayah, وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ(And My mercy envelopes all things. That (mercy) I shall ordain for those who who have Taqwa.) 7:156. Matar Al-Warraq said, "Earn Allah's promise by obeying Him, for He ordained that His mercy is near to the good-doers. " Ibn Abi Hatim collected this statement.

And do not corrupt the land after it has been reformed; and pray to Him in awe and expectation. The blessing of God is at hand for those who do good.

And do not spread turmoil in the earth after its reform, and pray to Him with fear and hope; indeed Allah’s mercy is close to the virtuous.

Do not corruption in the land, after it has been set, right; and call on Him fearfully, eagerly -- surely the mercy of God is nigh to the good-doers;

hence, do not spread corruption on earth after it has been so well ordered. And call unto Him with fear and longing: verily, God's grace is ever near unto the doers of good!

And act not corruptly in the earth after the good ordering thereof, and call on Him fearing and longing; verily the mercy of Allah is nigh unto the well-doers.

And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah's Mercy is (ever) near unto the good-doers.

And do not corrupt on earth after its reformation, and pray to Him with fear and hope. God’s mercy is close to the doers of good.

Anddo not make mischief in the earth after it has been set in order, and call upon Him with fear and longing. Surely Allah's mercy is close to those who do good.

And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allah's mercy is (ever) near unto the good-doers.

Work not confusion in the earth after the fair ordering (thereof). and call on Him in fear and hope. Lo! the mercy of Allah is nigh unto the good.

And do not cause corruption on the earth after its restoration, and supplicate Him with fear and hope: indeed Allah’s mercy is close to the virtuous.

Do not make mischief in the earth after it has been put right. Pray to Him with fear and hope; His Mercy is near to the righteous.

And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.

Do not destroy the land after it has been well established but pray to God, have fear of Him, and hope to receive His mercy. God's mercy is close to the righteous people.

And do not make mischief in the earth after its reformation, and call on Him fearing and hoping; surely the mercy of Allah is nigh to those who do good (to others).

Wal<u>a</u> tufsidoo fee alar<u>d</u>i baAAda i<u>s</u>l<u>ah</u>ih<u>a</u> wa<b>o</b>dAAoohu khawfan wa<u>t</u>amaAAan inna ra<u>h</u>mata All<u>a</u>hi qareebun mina almu<u>h</u>sineen<b>a</b>

do not spread corruption on the earth after it has been set in order, pray to Him with fear and hope, God's mercy is close to those who do good.

Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good.

وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا وَٱدْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌ مِّنَ ٱلْمُحْسِنِينَ

Do not ruin things on earth by committing sins after Allah has put it right by sending the messengers (peace be upon them) and establishing things in accordance with His laws. Call on Allah alone, fearing His punishment and hoping for His reward. The mercy of Allah is truly close to those who do good, so be from among them.

Do not ruin things on earth by committing sins after Allah has put it right by sending the messengers (peace be upon them) and establishing things in accordance with His laws. Call on Allah alone, fearing His punishment and hoping for His reward. The mercy of Allah is truly close to those who do good, so be from among them.

<p>In the second verse (56), it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order). Two antonyms have appeared here: صَلَاح (salah) and: فَسَاد (fasad). 'Salah' means the state of being good, correct, right, proper or set in order as in the translation. Then, Fasad refers to the state of evil, corruption, mischief, disorder. Imam Raghib al-Isfahan has said in his Mufradat al-Qur'an that Fasad refers to something going beyond the limits of moderation, whether this crossing over is insignificant or enormous, and the measure of an increase or decrease in every Fasad depends on this crossing of the limits of moderation. The farther the limits are crossed, Fasad will increase. Fasad means to make things bad and Islah means to correct, reform or put into order. Therefore, the verse: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا means: ` do not make things bad on the earth after that Allah has made it good and proper.'</p><p>Imam Raghib has also said: There are several forms in which Allah Ta` ala makes something right, correct and proper. Firstly, He began by creating them right, correct and proper, as in: وَ اَصلَحَ بَالَھُم ' (He will improve their condition - 47:2). Secondly, removed was the corruption that had entered into something, as in: یُصلِح لَکُم اَعمَالَکُمُ (That He may make your deeds good and right - 33:71). Thirdly, that a command is given to put things in order. This verse carries a command of abstention from mischief on the earth after it has been set in order. Here, the ordering of the earth may be taken in two senses. Firstly, the outward propriety that it was made arable and capable of growing trees with rains made to come from clouds resulting in flowers and fruits as gifts from plants and trees - and that the earth was made the source of life support for human beings and animals.</p><p>The second sense is that Allah Ta'ala set things right on the earth inwardly and spiritually - by sending His messengers and Books and instructions and purifying it from Kufr and Shirk and error. It is quite possible that the verse means both inward and outward order in a total way. Thus, the verse would now mean that Allah Ta'-al-a has put the earth in proper order both physically and spiritually and now you should not create disorder or engineer evil in there through your acts of sin and disobedience.</p><p>What is Order or Disorder on the Earth and at have Sins of People to do with it?</p><p>The way there are two aspects of order (Islah), the outward and the inward, or the physical and the spiritual, in the same way, there are two aspects of disorder (Fasad) also. As for the outward or physical order of the earth is concerned, that it be right and proper, it will be realized that Allah Ta'ala has made it to be a mass or body which is neither liquid as water making it difficult to settle down upon it, nor is it hard as rock or iron which could not be dug up. It has been created to be in a middle state so that human beings could make it soft and smooth lending itself to being farmed and become capable of growing plants and trees and flowers and fruits. Then, they could also dig it up to sink wells and make moats and canals, lay strong foundations for houses to live; and then, right in and out of the earth, He created things and circumstances which would help habitat the earth, make vegetation, trees, flowers and fruits grow in it; and then, from the outside, He created wind, light, heat and chill, and made water rain through clouds over it so that trees could grow. And brought in service were stars and planets from where warm and cold rays were cast on them which filled flowers and fruits with colour and juice. Human beings were endowed with intelligence through which they dug up raw materials from the earth, like iron, copper, wood and so many other metals and rocks which they harnessed into a new world full of industries and artifices. This is the outward ordering of the earth which was brought into effect by the perfect power of Allah Ta` ala.</p><p>As for the inward and spiritual ordering of life is concerned, it depends on the remembrance of Allah (Dhikr), relationship with Allah تَعَّلُق مَع اَللہ (Ta'alluq ma' Allah) and on obedience to Him اِطَاعَت (Ita` ah). For this, to begin with, Allah Ta` ala has already placed in the heart of every human being a basic substance and urge to remember and to obey Him: أَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا (Then, He inspired it [ that is, inspired the soul or heart instinctively ] as to its wrong and as to its right -91:8). So, all around human beings not a particle remains in which Allah Ta` ala has not placed wonders of His perfect power and His astounding creativity, seeing which, even a person of average understanding would be moved to say: فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (So blessed be Allah, the Best to create! - 23:14). Other than these manifestations, He sent His messengers, revealed His Books through which the essential linkage between the Creator and the created was fully established.</p><p>Thus, the command given is that now that the earth has been placed in proper order, outwardly and inwardly, let it not go bad through human misdeeds.</p><p>As pointed out earlier, like Islah or order having two aspects, Fasad or disorder also has two aspects, the outward and the inward. This saying of Allah Ta` ala forbids both.</p><p>Though the recurring insistence of the Qur'an and the Holy Prophet ﷺ is on spiritual order as a cardinal duty which, in effect, aims to stop any emergence of spiritual disorder as a counter possibility. But, in the world we live in, the linkage between the order and disorder of the physical and spiritual is such that any disorder in one becomes the source of disorder in the other. Therefore, when the Shari’ ah of the Qur'an has blocked the doors of spiritual disorder, it has also prohibited physical disorder. Theft, robbery, murder and all ways of immodesty and indecency create all sorts of physical and spiritual disorder in the world. So, stern restrictions were placed and punishments proposed particularly against such evil acts while common sins and crimes were also prohibited - because, every sin becomes the source of physical disorder at some time, and that of spiritual disorder at some other. And, if looked at closely, every outward disorder becomes the cause of inward disorder, and conversely, every inward disorder be-comes the source of outward disorder.</p><p>That outward or physical disorder becomes the inevitable source of inward or spiritual disorder is obvious, for it is the contravention of the command to obey Divine injunctions - in fact, disobedience to Allah Ta` ala is another name for spiritual disorder. As for the chemistry of spiritual disorder and how it transforms itself as the cause of physical disorder, this can be discerned only through a little serious reflection. The reason is that this whole world and everything big and small in it was created by the Master of the domain of creation to wherever it ex-tends, and it is but subservient to His command. So far as human beings remain obedient to Allah, everything stands harnessed into their service as due and proper. But, when human beings start disobeying Allah Ta` ala, everything in the world starts disobeying human beings from behind a curtain through which they cannot see with their mortal eyes. But, it is by deliberation into the effects, properties, results and outcomes of these things that one does find the relevant proof of their becoming hostile very conclusively.</p><p>If taken with a surface view, human beings keep using all these things normally. When water goes down the throat, it does not refuse to quench thirst; food does not stop removing hunger and dress and home do not disappoint them by refusing to provide defence against heat and chill.</p><p>But, when looked at in terms of the ultimate outcome, it would appear that none of these things is fulfilling its assigned job - because, the real function and use of all these things is that they should provide peace and comfort, that anxieties are removed and sicknesses are cured.</p><p>Now if you look at conditions prevailing in our world, you will realize that, despite the proliferation of things of comfort and the means and materials of curing diseases much beyond any expectations, the majority of human beings is victimized by extreme distresses and diseases. Never-known diseases and ever-new calamities seem to be the order of the day. No one, not even the highest among human beings, is contended and in peace in his or her station of life. In fact, the more these functional facilities and fruits of skill keep increasing in their output, the more increasing becomes the parallel manifestation of dis-eases, anxieties, disasters and hardships - very much like the saying in Urdu which means: ` The more they treat you, the more sick they make you.'</p><p>If modern man bewitched by the magic of energy and its material gains were to rise a little above his infatuation with things and technology, he will realize that all our efforts to invent and construct things and to lay the foundations of a society on top of them have flatly failed to give us peace and comfort which was our real purpose. There is no reason for this but that inward disorder we have been talking about which means that we have started disobeying our Rabb, our Creator and Master, so His creation has started disobeying us on the inward front - that it refuses to provide real peace and comfort for us, despite all our efforts at break-neck speed. To this the famous Maulana Rum' pointed out by saying that the elements of dust, air, water and fire, though they appear inert and sans sense yet, in reality, they too do possess a degree of intelligence which makes them work under the command of their Master.</p><p>To sum up, it can be said that sin, heedlessness towards Allah Ta` ala, and disobedience to Him do not only create spiritual disorder, but they also lead to the inevitable physical disorder. When the same Maulana Rumi' says that the cloud does not come to rain when you stop paying Zakah while from Zina (adultery) results an epidemic affecting all directions. This is no poetic imagination. This is a reality authentically supported by the Qur'an and Hadith. But, what becomes visible in this world is just a light sample of the ultimate punishment in the form of diseases, epidemics, storms, hurricanes and floods.</p><p>Therefore, included in the sense of the verse: لَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order) are crimes and sins which cause disorder in the world physically and outwardly - and also included there are sin, disobedience, and heedlessness towards Allah Ta` ala. Therefore, immediately after in this verse, it was said: وَادْعُوهُ خَوْفًا وَطَمَعًا (And supplicate to Him in fear and hope). It means that it should be done in a way that, on the one hand, one has the fear of the Du` a.' remaining unanswered, while on the other hand, one has full hope tied to His mercy. These very twin attitudes of fear and hope are the two wings of the human soul on its journey with truth and fortitude. On these it flies high and through these it reaches superior ranks destined for it.</p><p>Then, as the text obviously shows, the degree of fear and hope should be equal. Some ` Ulama have said that it is appropriate to keep fear dominate during life with health, so that there be no shortcoming in being obedient. And when comes the time to die, it is better to let hope dominate, because the strength to do what should have been done is not there anymore and there is nothing left to do except hope for the mercy of Allah Ta’ ala. (Al-Bahr Al-Muhit)</p><p>And some researchers among scholars have said that the purpose is to hold on to the straight path of religion and be constant in obedience to Allah Ta` ala. Then, the temperaments and tastes of human beings differ. Some achieve this station of fortitude and constancy in obedience by keeping fear as the dominant factor. Others achieve these by keeping love and hope as dominating factors. So, whoever finds help' to achieve this purpose through either of these two options, should try to achieve it through that option.</p><p>To summarize the comments made about Du` a', it can be said that the first verse tells us about two rules of etiquette relating to Du'a': (1) That it be with humility and submission, and (2) that it be secret and low-voiced. These two qualities belong to the outward human physique - because "tadarru"' suggests that one should, while making Du` a', assume the looks and manners of someone weak, helpless and needy and should never allow it to be proud, arrogant or seemingly need-free. Then, that it be secret also relates to one's speech through the mouth and tongue.</p><p>As for the spiritual etiquette of Du'a' as given in this verse, there are two rules to be followed. These relate to the human heart. They require that the person making the Du` a' should feel the danger in his heart that his Du'a' may, perhaps, remain unanswered while, at the same time, he should also hope that his Du'a' may be answered - because becoming careless about one's errors and sins is contrary to 'Iman (faith) and losing hope in the infinite mercy of Allah Ta` ala is Kufr (disbelief). Both are impermissible extremes. The hope that a prayer will be answered can be entertained only when one keeps in between the two states of fear and hope.</p><p>Then, at the end of the verse, it was said: إِنَّ رَ‌حْمَتَ اللَّـهِ قَرِ‌يبٌ مِّنَ الْمُحْسِنِينَ (Surely, the mercy of Allah is close to the good in deeds). The hint given here is that, though there should be the two states of fear and hope present while making a Du` a', but, out of the two states, the option of hope is the weightier option - because the prayer is being made to the Lord of all the worlds the extent of Whose mercy cannot be conceived, and in whose generosity and favour there is no shortage or reluctance. He can answer the Du` a' of the worst of offenders, even the Du'a' of the Satan himself. Of course, should there be a danger of Du` a' remaining unanswered, that could only be possible on account of one's own misdeeds or due to the hanging curse of sins - because being good in deeds is necessary to become close to the mercy of Allah Ta` ala.</p><p>Therefore, the Holy Prophet ﷺ has said that some people travel long distances, look like faqirs and raise their hands for Du` a' before Allah Ta` ala, but حَرَام haram is their food and حَرَام haram is their drink and حَرَام haram is their dress. So, how can a Du` a' made by such a person be answered? (Muslim, Tirmidhi from Sayyidna Abi Hurairah)</p><p>According to another Hadith, the Holy Prophet ﷺ said: The prayer of a servant of Allah keeps finding acceptance until such time that he does not pray for some sin or for the severance of some relationship - and that he does not make haste. The noble Companion asked about the meaning of ` making haste.' He said: It means that one may think - here I am making a Du` a' for all this time and it has not been answered yet - until he becomes disappointed and stops making Du` a'. (Muslim, Tirmidhi)</p><p>According to yet another Hadith, the Holy Prophet ﷺ said: Whenever you make Du` a' before Allah Ta` ala, do it in a state when you have no doubt about its being answered.</p><p>It means that one should keep his or her sight on the most extensive mercy of Allah Ta' ala and let the heart believe that the prayer being made shall be answered. This is not contrary to the danger one may feel that his or her sins may become an impediment in the acceptance of one's Du` a'. صلی اللہ تعَالیٰ علی نَبِیِّنَا وسلم</p>

In the second verse (56), it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order). Two antonyms have appeared here: صَلَاح (salah) and: فَسَاد (fasad). 'Salah' means the state of being good, correct, right, proper or set in order as in the translation. Then, Fasad refers to the state of evil, corruption, mischief, disorder. Imam Raghib al-Isfahan has said in his Mufradat al-Qur'an that Fasad refers to something going beyond the limits of moderation, whether this crossing over is insignificant or enormous, and the measure of an increase or decrease in every Fasad depends on this crossing of the limits of moderation. The farther the limits are crossed, Fasad will increase. Fasad means to make things bad and Islah means to correct, reform or put into order. Therefore, the verse: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا means: ` do not make things bad on the earth after that Allah has made it good and proper.'Imam Raghib has also said: There are several forms in which Allah Ta` ala makes something right, correct and proper. Firstly, He began by creating them right, correct and proper, as in: وَ اَصلَحَ بَالَھُم ' (He will improve their condition - 47:2). Secondly, removed was the corruption that had entered into something, as in: یُصلِح لَکُم اَعمَالَکُمُ (That He may make your deeds good and right - 33:71). Thirdly, that a command is given to put things in order. This verse carries a command of abstention from mischief on the earth after it has been set in order. Here, the ordering of the earth may be taken in two senses. Firstly, the outward propriety that it was made arable and capable of growing trees with rains made to come from clouds resulting in flowers and fruits as gifts from plants and trees - and that the earth was made the source of life support for human beings and animals.The second sense is that Allah Ta'ala set things right on the earth inwardly and spiritually - by sending His messengers and Books and instructions and purifying it from Kufr and Shirk and error. It is quite possible that the verse means both inward and outward order in a total way. Thus, the verse would now mean that Allah Ta'-al-a has put the earth in proper order both physically and spiritually and now you should not create disorder or engineer evil in there through your acts of sin and disobedience.What is Order or Disorder on the Earth and at have Sins of People to do with it?The way there are two aspects of order (Islah), the outward and the inward, or the physical and the spiritual, in the same way, there are two aspects of disorder (Fasad) also. As for the outward or physical order of the earth is concerned, that it be right and proper, it will be realized that Allah Ta'ala has made it to be a mass or body which is neither liquid as water making it difficult to settle down upon it, nor is it hard as rock or iron which could not be dug up. It has been created to be in a middle state so that human beings could make it soft and smooth lending itself to being farmed and become capable of growing plants and trees and flowers and fruits. Then, they could also dig it up to sink wells and make moats and canals, lay strong foundations for houses to live; and then, right in and out of the earth, He created things and circumstances which would help habitat the earth, make vegetation, trees, flowers and fruits grow in it; and then, from the outside, He created wind, light, heat and chill, and made water rain through clouds over it so that trees could grow. And brought in service were stars and planets from where warm and cold rays were cast on them which filled flowers and fruits with colour and juice. Human beings were endowed with intelligence through which they dug up raw materials from the earth, like iron, copper, wood and so many other metals and rocks which they harnessed into a new world full of industries and artifices. This is the outward ordering of the earth which was brought into effect by the perfect power of Allah Ta` ala.As for the inward and spiritual ordering of life is concerned, it depends on the remembrance of Allah (Dhikr), relationship with Allah تَعَّلُق مَع اَللہ (Ta'alluq ma' Allah) and on obedience to Him اِطَاعَت (Ita` ah). For this, to begin with, Allah Ta` ala has already placed in the heart of every human being a basic substance and urge to remember and to obey Him: أَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا (Then, He inspired it [ that is, inspired the soul or heart instinctively ] as to its wrong and as to its right -91:8). So, all around human beings not a particle remains in which Allah Ta` ala has not placed wonders of His perfect power and His astounding creativity, seeing which, even a person of average understanding would be moved to say: فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ (So blessed be Allah, the Best to create! - 23:14). Other than these manifestations, He sent His messengers, revealed His Books through which the essential linkage between the Creator and the created was fully established.Thus, the command given is that now that the earth has been placed in proper order, outwardly and inwardly, let it not go bad through human misdeeds.As pointed out earlier, like Islah or order having two aspects, Fasad or disorder also has two aspects, the outward and the inward. This saying of Allah Ta` ala forbids both.Though the recurring insistence of the Qur'an and the Holy Prophet ﷺ is on spiritual order as a cardinal duty which, in effect, aims to stop any emergence of spiritual disorder as a counter possibility. But, in the world we live in, the linkage between the order and disorder of the physical and spiritual is such that any disorder in one becomes the source of disorder in the other. Therefore, when the Shari’ ah of the Qur'an has blocked the doors of spiritual disorder, it has also prohibited physical disorder. Theft, robbery, murder and all ways of immodesty and indecency create all sorts of physical and spiritual disorder in the world. So, stern restrictions were placed and punishments proposed particularly against such evil acts while common sins and crimes were also prohibited - because, every sin becomes the source of physical disorder at some time, and that of spiritual disorder at some other. And, if looked at closely, every outward disorder becomes the cause of inward disorder, and conversely, every inward disorder be-comes the source of outward disorder.That outward or physical disorder becomes the inevitable source of inward or spiritual disorder is obvious, for it is the contravention of the command to obey Divine injunctions - in fact, disobedience to Allah Ta` ala is another name for spiritual disorder. As for the chemistry of spiritual disorder and how it transforms itself as the cause of physical disorder, this can be discerned only through a little serious reflection. The reason is that this whole world and everything big and small in it was created by the Master of the domain of creation to wherever it ex-tends, and it is but subservient to His command. So far as human beings remain obedient to Allah, everything stands harnessed into their service as due and proper. But, when human beings start disobeying Allah Ta` ala, everything in the world starts disobeying human beings from behind a curtain through which they cannot see with their mortal eyes. But, it is by deliberation into the effects, properties, results and outcomes of these things that one does find the relevant proof of their becoming hostile very conclusively.If taken with a surface view, human beings keep using all these things normally. When water goes down the throat, it does not refuse to quench thirst; food does not stop removing hunger and dress and home do not disappoint them by refusing to provide defence against heat and chill.But, when looked at in terms of the ultimate outcome, it would appear that none of these things is fulfilling its assigned job - because, the real function and use of all these things is that they should provide peace and comfort, that anxieties are removed and sicknesses are cured.Now if you look at conditions prevailing in our world, you will realize that, despite the proliferation of things of comfort and the means and materials of curing diseases much beyond any expectations, the majority of human beings is victimized by extreme distresses and diseases. Never-known diseases and ever-new calamities seem to be the order of the day. No one, not even the highest among human beings, is contended and in peace in his or her station of life. In fact, the more these functional facilities and fruits of skill keep increasing in their output, the more increasing becomes the parallel manifestation of dis-eases, anxieties, disasters and hardships - very much like the saying in Urdu which means: ` The more they treat you, the more sick they make you.'If modern man bewitched by the magic of energy and its material gains were to rise a little above his infatuation with things and technology, he will realize that all our efforts to invent and construct things and to lay the foundations of a society on top of them have flatly failed to give us peace and comfort which was our real purpose. There is no reason for this but that inward disorder we have been talking about which means that we have started disobeying our Rabb, our Creator and Master, so His creation has started disobeying us on the inward front - that it refuses to provide real peace and comfort for us, despite all our efforts at break-neck speed. To this the famous Maulana Rum' pointed out by saying that the elements of dust, air, water and fire, though they appear inert and sans sense yet, in reality, they too do possess a degree of intelligence which makes them work under the command of their Master.To sum up, it can be said that sin, heedlessness towards Allah Ta` ala, and disobedience to Him do not only create spiritual disorder, but they also lead to the inevitable physical disorder. When the same Maulana Rumi' says that the cloud does not come to rain when you stop paying Zakah while from Zina (adultery) results an epidemic affecting all directions. This is no poetic imagination. This is a reality authentically supported by the Qur'an and Hadith. But, what becomes visible in this world is just a light sample of the ultimate punishment in the form of diseases, epidemics, storms, hurricanes and floods.Therefore, included in the sense of the verse: لَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order) are crimes and sins which cause disorder in the world physically and outwardly - and also included there are sin, disobedience, and heedlessness towards Allah Ta` ala. Therefore, immediately after in this verse, it was said: وَادْعُوهُ خَوْفًا وَطَمَعًا (And supplicate to Him in fear and hope). It means that it should be done in a way that, on the one hand, one has the fear of the Du` a.' remaining unanswered, while on the other hand, one has full hope tied to His mercy. These very twin attitudes of fear and hope are the two wings of the human soul on its journey with truth and fortitude. On these it flies high and through these it reaches superior ranks destined for it.Then, as the text obviously shows, the degree of fear and hope should be equal. Some ` Ulama have said that it is appropriate to keep fear dominate during life with health, so that there be no shortcoming in being obedient. And when comes the time to die, it is better to let hope dominate, because the strength to do what should have been done is not there anymore and there is nothing left to do except hope for the mercy of Allah Ta’ ala. (Al-Bahr Al-Muhit)And some researchers among scholars have said that the purpose is to hold on to the straight path of religion and be constant in obedience to Allah Ta` ala. Then, the temperaments and tastes of human beings differ. Some achieve this station of fortitude and constancy in obedience by keeping fear as the dominant factor. Others achieve these by keeping love and hope as dominating factors. So, whoever finds help' to achieve this purpose through either of these two options, should try to achieve it through that option.To summarize the comments made about Du` a', it can be said that the first verse tells us about two rules of etiquette relating to Du'a': (1) That it be with humility and submission, and (2) that it be secret and low-voiced. These two qualities belong to the outward human physique - because "tadarru"' suggests that one should, while making Du` a', assume the looks and manners of someone weak, helpless and needy and should never allow it to be proud, arrogant or seemingly need-free. Then, that it be secret also relates to one's speech through the mouth and tongue.As for the spiritual etiquette of Du'a' as given in this verse, there are two rules to be followed. These relate to the human heart. They require that the person making the Du` a' should feel the danger in his heart that his Du'a' may, perhaps, remain unanswered while, at the same time, he should also hope that his Du'a' may be answered - because becoming careless about one's errors and sins is contrary to 'Iman (faith) and losing hope in the infinite mercy of Allah Ta` ala is Kufr (disbelief). Both are impermissible extremes. The hope that a prayer will be answered can be entertained only when one keeps in between the two states of fear and hope.Then, at the end of the verse, it was said: إِنَّ رَ‌حْمَتَ اللَّـهِ قَرِ‌يبٌ مِّنَ الْمُحْسِنِينَ (Surely, the mercy of Allah is close to the good in deeds). The hint given here is that, though there should be the two states of fear and hope present while making a Du` a', but, out of the two states, the option of hope is the weightier option - because the prayer is being made to the Lord of all the worlds the extent of Whose mercy cannot be conceived, and in whose generosity and favour there is no shortage or reluctance. He can answer the Du` a' of the worst of offenders, even the Du'a' of the Satan himself. Of course, should there be a danger of Du` a' remaining unanswered, that could only be possible on account of one's own misdeeds or due to the hanging curse of sins - because being good in deeds is necessary to become close to the mercy of Allah Ta` ala.Therefore, the Holy Prophet ﷺ has said that some people travel long distances, look like faqirs and raise their hands for Du` a' before Allah Ta` ala, but حَرَام haram is their food and حَرَام haram is their drink and حَرَام haram is their dress. So, how can a Du` a' made by such a person be answered? (Muslim, Tirmidhi from Sayyidna Abi Hurairah)According to another Hadith, the Holy Prophet ﷺ said: The prayer of a servant of Allah keeps finding acceptance until such time that he does not pray for some sin or for the severance of some relationship - and that he does not make haste. The noble Companion asked about the meaning of ` making haste.' He said: It means that one may think - here I am making a Du` a' for all this time and it has not been answered yet - until he becomes disappointed and stops making Du` a'. (Muslim, Tirmidhi)According to yet another Hadith, the Holy Prophet ﷺ said: Whenever you make Du` a' before Allah Ta` ala, do it in a state when you have no doubt about its being answered.It means that one should keep his or her sight on the most extensive mercy of Allah Ta' ala and let the heart believe that the prayer being made shall be answered. This is not contrary to the danger one may feel that his or her sins may become an impediment in the acceptance of one's Du` a'. صلی اللہ تعَالیٰ علی نَبِیِّنَا وسلم

Indeed it is He who sends the winds as harbingers of auspicious news announcing His beneficence, bringing heavy clouds which We drive towards a region lying dead, and send down rain, and raise all kinds of fruits. So shall We raise the dead that you may think and reflect.

And it is He Who sends the winds giving glad tidings, ahead of His mercy; until when they come bearing heavy clouds, We drove it towards a city devoid of vegetation, and then rained water upon it, then produced fruits of various kinds from it; this is how We will bring forth the dead, so that you may heed advice.

It is He who looses the winds, bearing good tidings before His mercy, till, when they are charged with heavy clouds, We drive it to a dead land and therewith send down water, and bring forth, therewith all the fruits. Even so We shall bring forth the dead; haply you will remember.

And He it is who sends forth the winds as a glad tiding of His coming grace-so that, when they have brought heavy clouds, We may drive them towards dead land and cause thereby water to descend; and by this means do We cause all manner of fruit to come forth. Even thus shall We cause the dead to come forth: [and this] you ought to keep in mind.

And it is He who sendeth forth the heralding winds before His mercy, until when they have carried a heavy-laden cloud We drive it unto a dead land and send down rain thereby and bring forth thereby all kinds of fruits. In this wise We will raise the dead; haply ye may be admonished.

And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.

It is He who sends the wind ahead of His mercy. Then, when they have gathered up heavy clouds, We drive them to a dead land, where We make water come down, and with it We bring out all kinds of fruits. Thus We bring out the dead—perhaps you will reflect.

And it is He Who sends forth winds as glad tidings in advance of His Mercy, and when they have carried a heavy-laden cloud We drive it to a dead land, then We send down rain from it and bring forth therwith fruits of every kind. In this manner do We raise the dead that you may take heed.

And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.

And He it is Who sendeth the winds as tidings heralding His mercy, till, when they bear a cloud heavy (with rain), We lead it to a dead land, and then cause water to descend thereon and thereby bring forth fruits of every kind. Thus bring We forth the dead. Haply ye may remember.

It is He who sends forth the winds as harbingers of His mercy. When they bear [rain-] laden clouds, We drive them toward a dead land and send down water on it, and with it We bring forth all kinds of crops. Thus shall We raise the dead; maybe you will take admonition.

He sends forth the winds as carriers of the glad tidings between the hands of His Mercy, and when they have carried up a heavy cloud, We drive it on to some dead land and therewith send down water bringing forth all manner of fruit. As such We will raise the dead, in order that you remember.

And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.

God sends the wind bearing the glad news of His mercy. When heavy clouds are formed, We drive them unto a barren country and rain down on it water to cause all kinds of fruits to grow. In the same way do We bring the dead to life again. Perhaps you would take heed.

And He it is Who sends forth the winds bearing good news before His mercy, until, when they bring up a laden cloud, We drive it to a dead land, then We send down water on it, then bring forth with it of fruits of all kinds; thus shall We bring forth the dead that you may be mindful.

Wahuwa alla<u>th</u>ee yursilu a<b>l</b>rriy<u>ah</u>a bushran bayna yaday ra<u>h</u>matihi <u>h</u>att<u>a</u> i<u>tha</u> aqallat sa<u>ha</u>ban thiq<u>a</u>lan suqn<u>a</u>hu libaladin mayyitin faanzaln<u>a</u> bihi alm<u>a</u>a faakhrajn<u>a</u> bihi min kulli a<b>l</b>ththamar<u>a</u>ti ka<u>tha</u>lika nukhriju almawt<u>a</u> laAAallakum ta<u>th</u>akkaroon<b>a</b>

It is God who sends forth the winds as harbingers of His mercy, and when they have gathered up the heavy clouds, We drive them on to a dead land where We cause rain to fall, bringing out all kinds of fruit, just as We will raise the dead to life. Perhaps you will take heed.

It is He Who sendeth the winds like heralds of glad tidings, going before His mercy: when they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember.

وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ

It is Allah who sends the winds as good news of coming rain, until when they carry a cloud heavy with water He drives the cloud to a barren land and sends down rain on it, bringing out all kinds of fruits and crops. The way that this vegetation is brought out is similar to the way the dead will be brought out of the graves and back to life. This is, O people, so that perhaps you will then reflect on the power of Allah and the wonder of His creation, and that He is able to bring the dead to life.

It is Allah who sends the winds as good news of coming rain, until when they carry a cloud heavy with water He drives the cloud to a barren land and sends down rain on it, bringing out all kinds of fruits and crops. The way that this vegetation is brought out is similar to the way the dead will be brought out of the graves and back to life. This is, O people, so that perhaps you will then reflect on the power of Allah and the wonder of His creation, and that He is able to bring the dead to life.

<p>Commentary</p><p>In previous verses, Allah Ta` ala has mentioned some of His major and particular blessings. By pointing out to the creation of the heavens and the earth, the day and night, and the sun, moon and stars and how they serve human beings, the lesson driven home is that there is no power other than the sacred Being of Allah Ta` ala to take care of our needs and comforts, then, it becomes necessary that we should pray to none but Him for everything we need and take this turning to Him as the key of our success.</p><p>Mmmm48</p><p>Also mentioned in the first of the present verses are some other important blessings of this nature on which depends the existence and survival of human beings and the entire creation of the earth, for example, the rains and the trees, and farmlands and its produce. The difference is that the previous verses mentioned blessings relating to the upper domain while the present ones belong to the lower. (A1-Bahr Al-Muhit)</p><p>Something special has been identified in the second verse where it is said that these great Divine blessings are, though common to all parts of the earth - as rains, when they come, fall on rivers and mountains and on good and bad lands alike - but, what grows from the earth grows only from the land which has the quality to make it grow. Rocky and sandy lands do not derive benefit from these rains.</p><p>The conclusion drawn from the first verse is that the sacred Being which enables dead land to live again should have no problems in making human beings who once lived, then died, come to life once again. The conclusion so drawn is very clear. Then, there is another conclusion drawn from the second verse. It tells us that the guidance coming from Allah Ta` ala, the revealed Books, the blessed prophets, and the teachings and training undertaken by their deputies, the ` Ulama' and Mashaikh are like the rains, common to every human being. But, the way every land does not derive benefit from the mercy of rains, very similarly, the benefit of this spiritual rain is derived by those who have the ability to absorb it. As for those whose hearts are like rocky and sandy land not having the ability to absorb it and make growth possible, they would keep sticking to their ways of error despite clear guidance and signs and scriptures.</p><p>The conclusion thus drawn comes from the last sentence of the second verse which says: كَذَٰلِكَ نُصَرِّ‌فُ الْآيَاتِ لِقَوْمٍ يَشْكُرُ‌ونَ (Thus We alternate the verses for a people who pay gratitude). The sense is that the statement made was, though for everyone, yet, in the ultimate consequence, it proved beneficial only for those who had the capacity for it and realized its worth and value. Thus, the two verses quoted here cover the subject of human origin and return. Now, we can go to a fuller explanation of these two verses. The first verse begins by saying: وَهُوَ الَّذِي يُرْ‌سِلُ الرِّ‌يَاحَ بُشْرً‌ا بَيْنَ يَدَيْ رَ‌حْمَتِهِ (And He is the One who sends the winds carrying good news before His blessings). Here, the word: رِیح (ar-riyah) is the plural form of rih which means the wind, and ` bushran' means good news or glad tidings, and ` rahmat' refers to the rain of mercy, that is, it is Allah Ta` ala Himself who sends the winds to announce the good news of the coming rain of mercy.</p><p>The sense of the verse is that it is the customary ‘practice of Allah Ta` ala that He sends cool winds before the actual coming of rains which not only please people, but also, in a way, foretell that rains are coming much before they actually do. Therefore, these winds are a combination of two blessings. They themselves are beneficial for human beings and bracing for the creation in general. Then, they announce the rains before its coming. Human beings are a highly sensitive model of creation. Rains may stop them from doing what they need to do. If they could naturally find out about the coming rains ahead of time, they would be able to manage things for themselves. In addition to that, one's own person and belongings are not, at all times, defended against rains. By having early indications of rains, most would be able to take protective cover for themselves and their belongings.</p><p>Then, it was said: حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (until when they lift up the heavy clouds). The word: سَحَّاب (sahib) means the cloud and: ثِقَال (thiqal) is the plural of thaqil which means heavy, that is, when the winds lift up the heavy clouds. Heavy clouds refer to clouds laden with water. They would, as if, travel riding on the shoulders of the wind, and thus, this water weighing thousands of tons comfortably rides high on the wings of the wind. How wonderful is the Divine design which uses no machines nor lets human beings slave for it. It is as simple as it can be - when Allah Ta` ala wills, vapours from the waters start rising upwards, turn into clouds and what you have is a sky-filling plane carrying a cargo of hundreds and thousands of gallons of water in its holds flying on the cushion of winds towards higher altitudes!</p><p>After that, it was said: سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ : (We drive them to a dead land). The word: سُوق (sauq) means to drive, herd or urge on towards a desired destination, and ` balad' means a town or habitation, and ` mayyit' means dead.</p><p>The verse, thus, means: ` When the winds lifted the heavy clouds up, We drove the clouds to a dead town.' Dead town refers to the habitation rendered desolate because of an scarcity of water. That a town or habitation has been named here in place of a common open land is appropriate in view of the real purpose of sending the rain because it is designed to feed the thirsty land and enable it to produce what human beings need. The place to do so would be a habituated area, not an inhabituated forest primarily where the growth of vegetation is less likely to serve the initial purpose.</p><p>Upto this point, the description in the quoted verses proves the following: (1) That rains come through clouds, as commonly observed. This tells us that verses in which raining from the sky has been mentioned, there too, the word: سَمَاء (sama' ) refers to clouds. Then, not im-probable is the likelihood that clouds originate directly from the skies - as opposed to monsoons originating from the waters - and bring rains. (2) That clouds go in a particular direction and over a particular land area is something related directly to Divine command. It is He who gives the command for rains to fall when He wills, where He wills and as much as He wills. The clouds implement the Divine command.</p><p>It is something observed everywhere. There are occasions when a town or habitation would have heavy over-head clouds, and they would very much be in need of rains, but the clouds would not let them have even a drop of water. Instead, it would go to a town or habitation for which there is a quota of water as Divinely determined, and it would be only there that it would rain. No one has the ability or the daring to acquire water from these clouds at any other place, other than the town or habitation earmarked to have it.</p><p>Weather scientists have determined rules about the movement of monsoons based on which they can tell the course of a monsoon rising from the waters of the sea and identify where and how much it would rain. There are meteorological bureaus set up for this purpose in many countries. But, experience shows that news released by these depart-ments frequently turn out to be contrary to fact. When what is contrary is the Divine command itself, their rules become ineffective. Winds and rain-laden clouds turn towards somewhere else, contrary to foretold news, and weather experts cannot do much about it.</p><p>In addition to that, any other rules and regulations proposed by meteorologists, they too are not contrary to the proposition that the movement of clouds obeys the Divine command - because it is the customary practice of Allah Ta` ala that, in all affairs of this world, the Divine command manifests itself from behind the curtains of physical causes. Human beings pick up these very causes and formulate some rule or regulation based on them. Otherwise, reality lies elsewhere.</p><p>After that, it was said: فَأَنزَلْنَا بِهِ الْمَاءَ فَأَخْرَ‌جْنَا بِهِ مِن كُلِّ الثَّمَرَ‌اتِ (We pour down water, then, with it We bring forth of all the fruits).</p><p>And then, at the end of the verse, it was said: كَذَٰلِكَ نُخْرِ‌جُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (This is how We bring forth all the dead [ on the day of Qiyamah ], so that you may observe advice). Thus, the sense of the verse is: ` The way We have given new life to the dead land and have brought out from it trees, flowers and fruits, similarly, on the day of Qiyamah, We shall have the dead rise once again after their having been dead. And these examples have been set forth so that you would have the opportunity to reflect and deliberate.</p><p>According to a narration of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ said: صُور (Sur : Horn) will be blown twice on the day of Qiyamah. On the first صُور Sur, the whole world will perish. Nothing will remain alive. On the second صُور Sur, a new world will come into being. The dead will become alive.' The Hadith also mentions ` an interval of forty years between the two blowings of the صُور Sur and rains would continue to fall throughout these forty years. During this period, the body parts of every dead human being and animal will become assembled into them giving everyone a complete skeleton. Then, at the time of the blowing of the second صُور Sur, رُوح Ruh (soul) will enter these corpses. They will rise alive.' A major portion of this narration can be seen in Al-Bukhari and Muslim. Some portions have been taken from Kitab al-Ba’ th of Ibn Abi Dawud.</p>

CommentaryIn previous verses, Allah Ta` ala has mentioned some of His major and particular blessings. By pointing out to the creation of the heavens and the earth, the day and night, and the sun, moon and stars and how they serve human beings, the lesson driven home is that there is no power other than the sacred Being of Allah Ta` ala to take care of our needs and comforts, then, it becomes necessary that we should pray to none but Him for everything we need and take this turning to Him as the key of our success.Mmmm48Also mentioned in the first of the present verses are some other important blessings of this nature on which depends the existence and survival of human beings and the entire creation of the earth, for example, the rains and the trees, and farmlands and its produce. The difference is that the previous verses mentioned blessings relating to the upper domain while the present ones belong to the lower. (A1-Bahr Al-Muhit)Something special has been identified in the second verse where it is said that these great Divine blessings are, though common to all parts of the earth - as rains, when they come, fall on rivers and mountains and on good and bad lands alike - but, what grows from the earth grows only from the land which has the quality to make it grow. Rocky and sandy lands do not derive benefit from these rains.The conclusion drawn from the first verse is that the sacred Being which enables dead land to live again should have no problems in making human beings who once lived, then died, come to life once again. The conclusion so drawn is very clear. Then, there is another conclusion drawn from the second verse. It tells us that the guidance coming from Allah Ta` ala, the revealed Books, the blessed prophets, and the teachings and training undertaken by their deputies, the ` Ulama' and Mashaikh are like the rains, common to every human being. But, the way every land does not derive benefit from the mercy of rains, very similarly, the benefit of this spiritual rain is derived by those who have the ability to absorb it. As for those whose hearts are like rocky and sandy land not having the ability to absorb it and make growth possible, they would keep sticking to their ways of error despite clear guidance and signs and scriptures.The conclusion thus drawn comes from the last sentence of the second verse which says: كَذَٰلِكَ نُصَرِّ‌فُ الْآيَاتِ لِقَوْمٍ يَشْكُرُ‌ونَ (Thus We alternate the verses for a people who pay gratitude). The sense is that the statement made was, though for everyone, yet, in the ultimate consequence, it proved beneficial only for those who had the capacity for it and realized its worth and value. Thus, the two verses quoted here cover the subject of human origin and return. Now, we can go to a fuller explanation of these two verses. The first verse begins by saying: وَهُوَ الَّذِي يُرْ‌سِلُ الرِّ‌يَاحَ بُشْرً‌ا بَيْنَ يَدَيْ رَ‌حْمَتِهِ (And He is the One who sends the winds carrying good news before His blessings). Here, the word: رِیح (ar-riyah) is the plural form of rih which means the wind, and ` bushran' means good news or glad tidings, and ` rahmat' refers to the rain of mercy, that is, it is Allah Ta` ala Himself who sends the winds to announce the good news of the coming rain of mercy.The sense of the verse is that it is the customary ‘practice of Allah Ta` ala that He sends cool winds before the actual coming of rains which not only please people, but also, in a way, foretell that rains are coming much before they actually do. Therefore, these winds are a combination of two blessings. They themselves are beneficial for human beings and bracing for the creation in general. Then, they announce the rains before its coming. Human beings are a highly sensitive model of creation. Rains may stop them from doing what they need to do. If they could naturally find out about the coming rains ahead of time, they would be able to manage things for themselves. In addition to that, one's own person and belongings are not, at all times, defended against rains. By having early indications of rains, most would be able to take protective cover for themselves and their belongings.Then, it was said: حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (until when they lift up the heavy clouds). The word: سَحَّاب (sahib) means the cloud and: ثِقَال (thiqal) is the plural of thaqil which means heavy, that is, when the winds lift up the heavy clouds. Heavy clouds refer to clouds laden with water. They would, as if, travel riding on the shoulders of the wind, and thus, this water weighing thousands of tons comfortably rides high on the wings of the wind. How wonderful is the Divine design which uses no machines nor lets human beings slave for it. It is as simple as it can be - when Allah Ta` ala wills, vapours from the waters start rising upwards, turn into clouds and what you have is a sky-filling plane carrying a cargo of hundreds and thousands of gallons of water in its holds flying on the cushion of winds towards higher altitudes!After that, it was said: سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ : (We drive them to a dead land). The word: سُوق (sauq) means to drive, herd or urge on towards a desired destination, and ` balad' means a town or habitation, and ` mayyit' means dead.The verse, thus, means: ` When the winds lifted the heavy clouds up, We drove the clouds to a dead town.' Dead town refers to the habitation rendered desolate because of an scarcity of water. That a town or habitation has been named here in place of a common open land is appropriate in view of the real purpose of sending the rain because it is designed to feed the thirsty land and enable it to produce what human beings need. The place to do so would be a habituated area, not an inhabituated forest primarily where the growth of vegetation is less likely to serve the initial purpose.Upto this point, the description in the quoted verses proves the following: (1) That rains come through clouds, as commonly observed. This tells us that verses in which raining from the sky has been mentioned, there too, the word: سَمَاء (sama' ) refers to clouds. Then, not im-probable is the likelihood that clouds originate directly from the skies - as opposed to monsoons originating from the waters - and bring rains. (2) That clouds go in a particular direction and over a particular land area is something related directly to Divine command. It is He who gives the command for rains to fall when He wills, where He wills and as much as He wills. The clouds implement the Divine command.It is something observed everywhere. There are occasions when a town or habitation would have heavy over-head clouds, and they would very much be in need of rains, but the clouds would not let them have even a drop of water. Instead, it would go to a town or habitation for which there is a quota of water as Divinely determined, and it would be only there that it would rain. No one has the ability or the daring to acquire water from these clouds at any other place, other than the town or habitation earmarked to have it.Weather scientists have determined rules about the movement of monsoons based on which they can tell the course of a monsoon rising from the waters of the sea and identify where and how much it would rain. There are meteorological bureaus set up for this purpose in many countries. But, experience shows that news released by these depart-ments frequently turn out to be contrary to fact. When what is contrary is the Divine command itself, their rules become ineffective. Winds and rain-laden clouds turn towards somewhere else, contrary to foretold news, and weather experts cannot do much about it.In addition to that, any other rules and regulations proposed by meteorologists, they too are not contrary to the proposition that the movement of clouds obeys the Divine command - because it is the customary practice of Allah Ta` ala that, in all affairs of this world, the Divine command manifests itself from behind the curtains of physical causes. Human beings pick up these very causes and formulate some rule or regulation based on them. Otherwise, reality lies elsewhere.After that, it was said: فَأَنزَلْنَا بِهِ الْمَاءَ فَأَخْرَ‌جْنَا بِهِ مِن كُلِّ الثَّمَرَ‌اتِ (We pour down water, then, with it We bring forth of all the fruits).And then, at the end of the verse, it was said: كَذَٰلِكَ نُخْرِ‌جُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (This is how We bring forth all the dead [ on the day of Qiyamah ], so that you may observe advice). Thus, the sense of the verse is: ` The way We have given new life to the dead land and have brought out from it trees, flowers and fruits, similarly, on the day of Qiyamah, We shall have the dead rise once again after their having been dead. And these examples have been set forth so that you would have the opportunity to reflect and deliberate.According to a narration of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ said: صُور (Sur : Horn) will be blown twice on the day of Qiyamah. On the first صُور Sur, the whole world will perish. Nothing will remain alive. On the second صُور Sur, a new world will come into being. The dead will become alive.' The Hadith also mentions ` an interval of forty years between the two blowings of the صُور Sur and rains would continue to fall throughout these forty years. During this period, the body parts of every dead human being and animal will become assembled into them giving everyone a complete skeleton. Then, at the time of the blowing of the second صُور Sur, رُوح Ruh (soul) will enter these corpses. They will rise alive.' A major portion of this narration can be seen in Al-Bukhari and Muslim. Some portions have been taken from Kitab al-Ba’ th of Ibn Abi Dawud.

<h2 class="title">Among Allah's Signs, He sends down the Rain and brings forth the Produce</h2><p>After Allah stated that He created the heavens and earth and that He is the Owner and Possessor of the affairs Who makes things subservient (for mankind), He ordained that He be invoked in Du`a', for He is able to do all things. Allah also stated that He is the Sustainer and He resurrects the dead on the Day of Resurrection. Here, Allah said that He sends the wind that spreads the clouds that are laden with rain. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَمِنْ ءَايَـتِهِ أَن يُرْسِلَ الرِّيَـحَ مُبَشِّرَتٍ</div><p>(And among His signs is this, that He sends the winds with glad tidings) 30:46. Allah's statement, </p><div class="text_uthmani arabic">بَيْنَ يَدَىْ رَحْمَتِهِ</div><p>(going before His mercy) means, before the rain. Allah also said; </p><div class="text_uthmani arabic">وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ وَيَنشُرُ رَحْمَتَهُ وَهُوَ الْوَلِىُّ الْحَمِيدُ </div><p>(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is Al-Wali (the Guardian), Al-Hamid (the praiseworthy) 42:28 and, </p><div class="text_uthmani arabic">فَانظُرْ إِلَى ءَاثَـرِ رَحْمَةِ اللَّهِ كَيْفَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَآ إِنَّ ذَلِكَ لَمُحْىِ الْمَوْتَى وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(Look then at the results of Allah's mercy, how He revives the earth after its death. Verily, that is the one Who shall indeed raise the dead, and He is able to do all things) 30:50. Allah said next, </p><div class="text_uthmani arabic">حَتَّى إِذَآ أَقَلَّتْ سَحَابًا ثِقَالاً</div><p>(Till when they have carried a heavy-laden cloud) when the wind carries clouds that are heavy with rain, and this is why these clouds are heavy, close to the earth, and their color is dark. Allah's statement, </p><div class="text_uthmani arabic">سُقْنَـهُ لِبَلَدٍ مَّيِّتٍ</div><p>(We drive it to a land that is dead) that is, a dry land that does not have any vegetation. This Ayah is similar to another Ayah, </p><div class="text_uthmani arabic">وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا</div><p>(And a sign for them is the dead land. We give it life) 36:33. This is why Allah said here, </p><div class="text_uthmani arabic">فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَتِ كَذَلِكَ نُخْرِجُ الْموْتَى</div><p>(Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead.) meaning, just as We bring life to dead land, We shall raise up the dead on the Day of Resurrection, after they have disintegrated. Allah will send down rain from the sky and the rain will pour on the earth for forty days. The corpses will then be brought up in their graves, just as the seeds become grow in the ground (on receiving rain). Allah often mentions this similarity in the Qur'an when He gives the example of what will happen on the Day of Resurrection, and bringing life to dead land, </p><div class="text_uthmani arabic">لَعَلَّكُمْ تَذَكَّرُونَ</div><p>(so that you may remember or take heed.) Allah's statement, </p><div class="text_uthmani arabic">وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ</div><p>(The vegetation of a good land comes forth (easily) by the permission of its Lord;) meaning, the good land produces its vegetation rapidly and proficiently. Allah said in another Ayah (about Maryam, mother of `Isa, peace be upon him); </p><div class="text_uthmani arabic">وَأَنبَتَهَا نَبَاتًا حَسَنًا</div><p>(He made her grow in a good manner.) 3:37 The Ayah continues, </p><div class="text_uthmani arabic">وَالَّذِى خَبُثَ لاَ يَخْرُجُ إِلاَّ نَكِدًا</div><p>(and that which is bad, brings forth nothing but with difficulty.) Mujahid, and others such as As-Sibakh, etc. also said this. Al-Bukhari recorded that Abu Musa said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَثَلُ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْعِلْمِ وَالْهُدَى كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَتْ مِنْهَا نَقِيَّةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ مَا بَعَثَنِي اللهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أُرْسِلْتُ بِه»</div><p>(The parable of the guidance and knowledge with which Allah has sent me is that of an abundant rain falling on a land, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. And another portion of it was hard and held the rain water; and Allah benefited the people with it, they utilized it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. And a portion of it was barren which could neither hold the water nor bring forth vegetation. The first is the example of the person who comprehends Allah's religion and gets benefit which Allah sent me with, by learnign and teaching others. The last example is that of a person who does not care for it and does not accept the guidance Allah sent me with.) </p>

Among Allah's Signs, He sends down the Rain and brings forth the ProduceAfter Allah stated that He created the heavens and earth and that He is the Owner and Possessor of the affairs Who makes things subservient (for mankind), He ordained that He be invoked in Du`a', for He is able to do all things. Allah also stated that He is the Sustainer and He resurrects the dead on the Day of Resurrection. Here, Allah said that He sends the wind that spreads the clouds that are laden with rain. Allah said in another Ayah, وَمِنْ ءَايَـتِهِ أَن يُرْسِلَ الرِّيَـحَ مُبَشِّرَتٍ(And among His signs is this, that He sends the winds with glad tidings) 30:46. Allah's statement, بَيْنَ يَدَىْ رَحْمَتِهِ(going before His mercy) means, before the rain. Allah also said; وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ وَيَنشُرُ رَحْمَتَهُ وَهُوَ الْوَلِىُّ الْحَمِيدُ (And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is Al-Wali (the Guardian), Al-Hamid (the praiseworthy) 42:28 and, فَانظُرْ إِلَى ءَاثَـرِ رَحْمَةِ اللَّهِ كَيْفَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَآ إِنَّ ذَلِكَ لَمُحْىِ الْمَوْتَى وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (Look then at the results of Allah's mercy, how He revives the earth after its death. Verily, that is the one Who shall indeed raise the dead, and He is able to do all things) 30:50. Allah said next, حَتَّى إِذَآ أَقَلَّتْ سَحَابًا ثِقَالاً(Till when they have carried a heavy-laden cloud) when the wind carries clouds that are heavy with rain, and this is why these clouds are heavy, close to the earth, and their color is dark. Allah's statement, سُقْنَـهُ لِبَلَدٍ مَّيِّتٍ(We drive it to a land that is dead) that is, a dry land that does not have any vegetation. This Ayah is similar to another Ayah, وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا(And a sign for them is the dead land. We give it life) 36:33. This is why Allah said here, فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَتِ كَذَلِكَ نُخْرِجُ الْموْتَى(Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead.) meaning, just as We bring life to dead land, We shall raise up the dead on the Day of Resurrection, after they have disintegrated. Allah will send down rain from the sky and the rain will pour on the earth for forty days. The corpses will then be brought up in their graves, just as the seeds become grow in the ground (on receiving rain). Allah often mentions this similarity in the Qur'an when He gives the example of what will happen on the Day of Resurrection, and bringing life to dead land, لَعَلَّكُمْ تَذَكَّرُونَ(so that you may remember or take heed.) Allah's statement, وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ(The vegetation of a good land comes forth (easily) by the permission of its Lord;) meaning, the good land produces its vegetation rapidly and proficiently. Allah said in another Ayah (about Maryam, mother of `Isa, peace be upon him); وَأَنبَتَهَا نَبَاتًا حَسَنًا(He made her grow in a good manner.) 3:37 The Ayah continues, وَالَّذِى خَبُثَ لاَ يَخْرُجُ إِلاَّ نَكِدًا(and that which is bad, brings forth nothing but with difficulty.) Mujahid, and others such as As-Sibakh, etc. also said this. Al-Bukhari recorded that Abu Musa said that the Messenger of Allah said, «مَثَلُ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْعِلْمِ وَالْهُدَى كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَتْ مِنْهَا نَقِيَّةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ مَا بَعَثَنِي اللهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أُرْسِلْتُ بِه»(The parable of the guidance and knowledge with which Allah has sent me is that of an abundant rain falling on a land, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. And another portion of it was hard and held the rain water; and Allah benefited the people with it, they utilized it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. And a portion of it was barren which could neither hold the water nor bring forth vegetation. The first is the example of the person who comprehends Allah's religion and gets benefit which Allah sent me with, by learnign and teaching others. The last example is that of a person who does not care for it and does not accept the guidance Allah sent me with.)

The soil that is good produces (rich) crops by the will of its Lord, and that which is had yields only what is poor. So do We explain Our signs in different ways to people who give thanks.

And from the good land comes forth its vegetation by the command of Allah; and from the infertile land, nothing comes forth except a little with difficulty; this is how We explain Our signs in different ways, for people who are thankful.

And the good land -- its vegetation comes forth by the leave of its Lord, and the corrupt -- it comes forth but scantily. Even so We turn about the signs for a people that are thankful.

As for the good land, its vegetation comes forth [in abundance] by its Sustainer's leave, whereas from the bad it comes forth but poorly. Thus do We give many facets to Our messages for [the benefit of] people who are grateful!

And a good land: its herbage cometh forth by the command of its Lord; and that which is vile, it cometh forth only scantily. In this wise We vary the signs for a people who return thanks.

The vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad, brings forth nothing but a little with difficulty. Thus do We explain variously the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who give thanks.

As for the good land, it yields its produce by the leave of its Lord. But as for the bad, it produces nothing but hardship and misery. Thus We explain the revelations in various ways for people who are thankful.

As for the good land, vegetation comes forth in abundance by the command of its Lord, whereas from the bad land, only poor vegetation comes forth. Thus do We expound Our signs in diverse ways for a people who are grateful.

The vegetation of a good land comes forth (easily) by the permission of its Lord; and that which is bad, brings forth nothing but (a little) with difficulty. Thus do We explain variously the Ayat for a people who give thanks.

As for the good land, its vegetation cometh forth by permission of its Lord; while as for that which is bad, only the useless cometh forth (from it). Thus do We recount the tokens for people who give thanks.

The good land—its vegetation comes out by the permission of its Lord, and as for that which is bad, it does not come out except sparsely. Thus do We paraphrase the signs variously for a people who give thanks.

Good land yields its vegetation by the permission of its Lord. While the corrupted yields only the scanty. So We make plain the verses to those who are thankful.

And the good land - its vegetation emerges by permission of its Lord; but that which is bad - nothing emerges except sparsely, with difficulty. Thus do We diversify the signs for a people who are grateful.

A good land produces plants, by the permission of its Lord, but a wicked land produces only miserable, bitter plants. Thus do We show a variety of evidence for those who give thanks.

And as for the good land, its vegetation springs forth (abundantly) by the permission of its Lord, and (as for) that which is inferior (its herbage) comes forth but scantily; thus do We repeat the communications for a people who give thanks.

Wa<b>a</b>lbaladu a<b>l</b><u>tt</u>ayyibu yakhruju nab<u>a</u>tuhu bii<u>th</u>ni rabbihi wa<b>a</b>lla<u>th</u>ee khabutha l<u>a</u> yakhruju ill<u>a</u> nakidan ka<u>tha</u>lika nu<u>s</u>arrifu al<u>a</u>y<u>a</u>ti liqawmin yashkuroon<b>a</b>

Vegetation comes out of good land in abundance by the will of its Lord, but out of bad land only scantily. Thus We explain Our signs in diverse ways for those who give thanks.

From the land that is clean and good, by the will of its Cherisher, springs up produce, (rich) after its kind: but from the land that is bad, springs up nothing but that which is niggardly: thus do we explain the signs by various (symbols) to those who are grateful.

وَٱلْبَلَدُ ٱلطَّيِّبُ يَخْرُجُ نَبَاتُهُۥ بِإِذْنِ رَبِّهِۦ وَٱلَّذِى خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا كَذَٰلِكَ نُصَرِّفُ ٱلْءَايَٰتِ لِقَوْمٍ يَشْكُرُونَ

Good land produces vegetation in abundance, by Allah’s permission. Likewise, the believer understands the teachings they are given and they benefit from them, acting accordingly with righteousness. On the other hand, the rotten, salty land only produces vegetation in small amounts, and there is little goodness in what it produces. Likewise, the disbeliever will not benefit from the true teachings they receive, and will not perform good actions that benefit him. Through such variation Allah reveals His signs and proofs in different ways, to confirm the truth to a people who are thankful for Allah’s blessings, who do not disbelieve them, and who follow their Lord.

Good land produces vegetation in abundance, by Allah’s permission. Likewise, the believer understands the teachings they are given and they benefit from them, acting accordingly with righteousness. On the other hand, the rotten, salty land only produces vegetation in small amounts, and there is little goodness in what it produces. Likewise, the disbeliever will not benefit from the true teachings they receive, and will not perform good actions that benefit him. Through such variation Allah reveals His signs and proofs in different ways, to confirm the truth to a people who are thankful for Allah’s blessings, who do not disbelieve them, and who follow their Lord.

<p>Stated in the second verse (58) is: وَالْبَلَدُ الطَّيِّبُ يَخْرُ‌جُ نَبَاتُهُ بِإِذْنِ رَ‌بِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُ‌جُ إِلَّا نَكِدًا (As for the good land, its vegetation comes out with the permission of its Lord. And that which is bad does not grow except what is bad). The word: نَكِد (nakid) refers to something useless and scanty both. The sense of the verse is that the mercy of rain, when it comes, is common to every town and land, but lands are of two kinds in terms of their yield and outcome. First, there is good land which helps growth. From it come flowers and fruits and many other benefits. Then, there is the hard, barren or saline land which lacks the ability to grow plants. First of all, not much grows on such a land, and if something does grow there, its quantity remains insignificant, and even this quantity is useless and bad.</p><p>At the end of the verse, it was said: كَذَٰلِكَ نُخْرِ‌جُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (Thus We alternate the verses for a people who pay gratitude).</p><p>The hint given here is: Though the open blessing of Allah's guidance and His clear 'Ayat is open and common to all human beings very much like the general mercy of rain, but every land does not derive benefit from the rain and, similarly, every human being does not de-rive benefit from Divine guidance. Rather, the benefit is derived by only those who are grateful for what they receive and recognize its real worth and value.</p>

Stated in the second verse (58) is: وَالْبَلَدُ الطَّيِّبُ يَخْرُ‌جُ نَبَاتُهُ بِإِذْنِ رَ‌بِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُ‌جُ إِلَّا نَكِدًا (As for the good land, its vegetation comes out with the permission of its Lord. And that which is bad does not grow except what is bad). The word: نَكِد (nakid) refers to something useless and scanty both. The sense of the verse is that the mercy of rain, when it comes, is common to every town and land, but lands are of two kinds in terms of their yield and outcome. First, there is good land which helps growth. From it come flowers and fruits and many other benefits. Then, there is the hard, barren or saline land which lacks the ability to grow plants. First of all, not much grows on such a land, and if something does grow there, its quantity remains insignificant, and even this quantity is useless and bad.At the end of the verse, it was said: كَذَٰلِكَ نُخْرِ‌جُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (Thus We alternate the verses for a people who pay gratitude).The hint given here is: Though the open blessing of Allah's guidance and His clear 'Ayat is open and common to all human beings very much like the general mercy of rain, but every land does not derive benefit from the rain and, similarly, every human being does not de-rive benefit from Divine guidance. Rather, the benefit is derived by only those who are grateful for what they receive and recognize its real worth and value.

We sent Noah to his people, and he said: "O people worship God; you have no other god but He; for I fear the retribution of the great Day may fall on you."

Indeed We sent Nooh to his people – he therefore said, “O my people! Worship Allah – you do not have any God except Him; indeed I fear for you the punishment of the Great Day (of Resurrection).”

And We sent Noah to his people; and he said, 'O my people, serve God! You have no god other' than He; truly, I fear for you the chastisement of a dreadful day.'

INDEED, We sent forth Noah unto his people, and he said: "O my people! Worship God alone: you have no deity other than Him. Verily, I fear lest suffering befall you on an awesome Day!"

Assuredly We sent Nuh unto his people, and he said: O my people! worship Allah; no god ye have but He; verily I fear for you the torment of a mighty day.

Indeed, We sent Nuh (Noah) to his people and he said: "O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah). Certainly, I fear for you the torment of a Great Day!"

We sent Noah to his people. He said, “O my people! Worship God; you have no god other than Him. I fear for you the punishment of a tremendous Day.”

Indeed We sent forth Noah to his people and he said: 'O my people! Serve Allah, you have no other god than Him Indeed I fear for you the chastisement of an awesome Day.'

Indeed, We sent Nuh to his people and he said: "O my people! Worship Allah! You have no other god but Him. Certainly, I fear for you the torment of a Great Day!"

We sent Noah (of old) unto his people, and he said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! I fear for you the retribution of an Awful Day.

Certainly We sent Noah to his people. He said, ‘O my people, worship Allah! You have no other god besides Him. Indeed I fear for you the punishment of a tremendous day.’

We sent forth Noah to his nation. He said: 'Worship Allah, my people for you have no god except He. I fear for you the punishment of a great Day.'

We had certainly sent Noah to his people, and he said, "O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous Day.

We sent Noah to his people. He told them, "Worship God for He is your only Lord. I am afraid of the punishment that you might suffer on the great Day (of Judgment)".

Certainly We sent Nuh to his people, so he said: O my people! serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day.

Laqad arsaln<u>a</u> noo<u>h</u>an il<u>a</u> qawmihi faq<u>a</u>la y<u>a</u> qawmi oAAbudoo All<u>a</u>ha m<u>a</u> lakum min il<u>a</u>hin ghayruhu innee akh<u>a</u>fu AAalaykum AAa<u>tha</u>ba yawmin AAa<i><u>th</u></i>eem<b>in</b>

We sent Noah to his people. He said, "O my people, worship God; you have no other god but He. I fear for you the punishment of a dreadful Day,"

We sent Noah to his people. He said: "O my people! worship Allah! ye have no other god but Him. I fear for you the punishment of a dreadful day!

لَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ

Indeed I sent Noah as a messenger to his people calling them to the Oneness of Allah and to leave off worshipping anything besides Him. Noah said to them: 'O people! Worship Allah alone, you have no true God except Him. I fear for you O people, the punishment of a great day if you persist in your disbelief.'

Indeed I sent Noah as a messenger to his people calling them to the Oneness of Allah and to leave off worshipping anything besides Him. Noah said to them: 'O people! Worship Allah alone, you have no true God except Him. I fear for you O people, the punishment of a great day if you persist in your disbelief.'

<p>Commentary</p><p>Described from the beginning of Surah al-A` raf upto this point were the subjects of Tauhid, Risalah and 'Akhirah, the basic principles of Islam. These were proved and affirmed in different ways, people were persuaded to follow them and warned against taking opposing stands. Then, as a corollary, the guiles of Satan which make people go astray were mentioned. Now, from the eighth Ruku` (section) to almost the end of the Surah, there is a description of some prophets, may peace be upon them, and of their communities. The subject dealt with here consists of the commonly pursued principles of Tauhid, Risalah and 'Akhirah. They all invited their respective communities towards these universal principles, gave them the good news of rewards for those who believed in them, and warned them of punishments for refusing to believe and the sad end they would have for doing so. This description takes about fourteen sections, where hundreds of basic and subsidiary rulings appear as a corollary. Thus, the present communities were given an opportunity to learn a lesson from the sad end of past communities - and, for the Holy Prophet ﷺ this became a source of comfort that this was how things have been with all other prophets.</p><p>The verses appearing above take a whole Ruku` of Surah al-A` raf. It describes the mission of Sayyidna Nuh (علیہ السلام) and the state of the community to which he was sent.</p><p>Though, in the chain of prophets, the first prophet is Sayyidna Adam (علیہ السلام) ، but his was not the time for confrontation against disbelief and error. In the religious code given to him, most of the injunctions were related to habitation of the land and management of human needs. Disbelief and disbelievers just did not exist. The confrontation against Kufr (disbelief) and Shirk (associating partners in the Divinity of Allah) began with Sayyidna Nuh (علیہ السلام) . He is, in terms of the mission of prophethood and a code of religious laws, the first rasul of Allah. In addition to that, people who survived after the drowning of the whole world during the great flood or deluge, were Sayyidna Nuh (علیہ السلام) and those with him in the Ark. It was through him that the new world was populated. Therefore, he is also referred to as the junior Adam. This is the reason why he appears first in this story of prophets which has a description of his nine hundred and fifty year long prophetic struggle in contrast to the crooked ways of the majority in his community, as a result of which, all except a few believers were drowned. Details follow.</p><p>The first verse begins with the words: لَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely We sent Nuh to his people).</p><p>Sayyidna Nuh (علیہ السلام) is in the eighth generation of Sayyidna Adam (علیہ السلام) . According to a narration of Sayyidna Ibn ` Abbas ؓ appearing in Mustadrak of Hakim, there is an interval of ten Qarn between Sayyidna Adam (علیہ السلام) and Sayyidna Nuh (علیہ السلام) . The same has been reported by Tabarani as based on a Hadith of the Holy Prophet ﷺ narrated by Sayyidna Abu Dharr ؓ (Tafsir Mazhari). A Qarn generally means one hundred years. Therefore, the interval of time between these two comes to be one thousand years according to this narration. Ibn Jarir has reported that Sayyidna Nuh (علیہ السلام) was born eight hundred and twenty six years after the death of Sayyidna Adam (علیہ السلام) ، and according to a clear statement of the Qur'an, he reached an age of nine hundred and fifty years - and according to a Hadith, the age of Sayyidna Adam علیہ السلام is nine hundred and sixty years. Thus, the time from the birth of Sayyidna Adam (علیہ السلام) to the death of Sayyidna N-uh (علیہ السلام) comes to be a total of two thousand eight hundred and fifty six years. (Mazharl) In some narrations, the real name of Sayyidna Nuh (علیہ السلام) appears as Shakir while in some others it has been given as Sakan, and ` Abd al-Ghaffar, in still others.</p><p>Whether his time is before or after Sayyidna Idris (علیہ السلام) - Enoch - has been debated. The majority of the Sahabah have said that Sayyidna Nuh علیہ السلام has appeared before Sayyidna Idris (علیہ السلام) (A1-Bahr Al Muhit)</p><p>Based on a narration of Sayyidna Ibn ` Abbas ؓ عنہما reports Mustadrak of Hakim that the Holy Prophet ﷺ said: Nuh (علیہ السلام) was invested with prophethood at the age of forty years and, after the Flood, he lived for sixty years.</p><p>The verse of the Qur'an: لَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely, We sent Nuh to his people) proves that Sayyidna Nuh (علیہ السلام) was sent as a prophet only to his people. It was not common to the whole world. His people lived in Iraq. They were outwardly civilized but were involved in Shirk. The call given by Sayyidna Nuh (علیہ السلام) to his people was: اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ (0 my people, worship Allah. For you there is no god other than Him. I fear for you the punishment of a great Day). In the first sentence, the invitation given is to worship Allah Ta` ula, which is the essence of the principle. In the second sentence, people have been persuaded to shun Shirk and Kufr, something which had spread out like some epidemic among these people. In the third sentence, the purpose is to warn people against the danger of that great punishment which they would have to face in the event they were to do otherwise. This ` great punishment' could mean the punishment of the Hereafter, and the punishment of the Flood in the present world too. (Tafsir Kabir)</p>

CommentaryDescribed from the beginning of Surah al-A` raf upto this point were the subjects of Tauhid, Risalah and 'Akhirah, the basic principles of Islam. These were proved and affirmed in different ways, people were persuaded to follow them and warned against taking opposing stands. Then, as a corollary, the guiles of Satan which make people go astray were mentioned. Now, from the eighth Ruku` (section) to almost the end of the Surah, there is a description of some prophets, may peace be upon them, and of their communities. The subject dealt with here consists of the commonly pursued principles of Tauhid, Risalah and 'Akhirah. They all invited their respective communities towards these universal principles, gave them the good news of rewards for those who believed in them, and warned them of punishments for refusing to believe and the sad end they would have for doing so. This description takes about fourteen sections, where hundreds of basic and subsidiary rulings appear as a corollary. Thus, the present communities were given an opportunity to learn a lesson from the sad end of past communities - and, for the Holy Prophet ﷺ this became a source of comfort that this was how things have been with all other prophets.The verses appearing above take a whole Ruku` of Surah al-A` raf. It describes the mission of Sayyidna Nuh (علیہ السلام) and the state of the community to which he was sent.Though, in the chain of prophets, the first prophet is Sayyidna Adam (علیہ السلام) ، but his was not the time for confrontation against disbelief and error. In the religious code given to him, most of the injunctions were related to habitation of the land and management of human needs. Disbelief and disbelievers just did not exist. The confrontation against Kufr (disbelief) and Shirk (associating partners in the Divinity of Allah) began with Sayyidna Nuh (علیہ السلام) . He is, in terms of the mission of prophethood and a code of religious laws, the first rasul of Allah. In addition to that, people who survived after the drowning of the whole world during the great flood or deluge, were Sayyidna Nuh (علیہ السلام) and those with him in the Ark. It was through him that the new world was populated. Therefore, he is also referred to as the junior Adam. This is the reason why he appears first in this story of prophets which has a description of his nine hundred and fifty year long prophetic struggle in contrast to the crooked ways of the majority in his community, as a result of which, all except a few believers were drowned. Details follow.The first verse begins with the words: لَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely We sent Nuh to his people).Sayyidna Nuh (علیہ السلام) is in the eighth generation of Sayyidna Adam (علیہ السلام) . According to a narration of Sayyidna Ibn ` Abbas ؓ appearing in Mustadrak of Hakim, there is an interval of ten Qarn between Sayyidna Adam (علیہ السلام) and Sayyidna Nuh (علیہ السلام) . The same has been reported by Tabarani as based on a Hadith of the Holy Prophet ﷺ narrated by Sayyidna Abu Dharr ؓ (Tafsir Mazhari). A Qarn generally means one hundred years. Therefore, the interval of time between these two comes to be one thousand years according to this narration. Ibn Jarir has reported that Sayyidna Nuh (علیہ السلام) was born eight hundred and twenty six years after the death of Sayyidna Adam (علیہ السلام) ، and according to a clear statement of the Qur'an, he reached an age of nine hundred and fifty years - and according to a Hadith, the age of Sayyidna Adam علیہ السلام is nine hundred and sixty years. Thus, the time from the birth of Sayyidna Adam (علیہ السلام) to the death of Sayyidna N-uh (علیہ السلام) comes to be a total of two thousand eight hundred and fifty six years. (Mazharl) In some narrations, the real name of Sayyidna Nuh (علیہ السلام) appears as Shakir while in some others it has been given as Sakan, and ` Abd al-Ghaffar, in still others.Whether his time is before or after Sayyidna Idris (علیہ السلام) - Enoch - has been debated. The majority of the Sahabah have said that Sayyidna Nuh علیہ السلام has appeared before Sayyidna Idris (علیہ السلام) (A1-Bahr Al Muhit)Based on a narration of Sayyidna Ibn ` Abbas ؓ عنہما reports Mustadrak of Hakim that the Holy Prophet ﷺ said: Nuh (علیہ السلام) was invested with prophethood at the age of forty years and, after the Flood, he lived for sixty years.The verse of the Qur'an: لَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely, We sent Nuh to his people) proves that Sayyidna Nuh (علیہ السلام) was sent as a prophet only to his people. It was not common to the whole world. His people lived in Iraq. They were outwardly civilized but were involved in Shirk. The call given by Sayyidna Nuh (علیہ السلام) to his people was: اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ (0 my people, worship Allah. For you there is no god other than Him. I fear for you the punishment of a great Day). In the first sentence, the invitation given is to worship Allah Ta` ula, which is the essence of the principle. In the second sentence, people have been persuaded to shun Shirk and Kufr, something which had spread out like some epidemic among these people. In the third sentence, the purpose is to warn people against the danger of that great punishment which they would have to face in the event they were to do otherwise. This ` great punishment' could mean the punishment of the Hereafter, and the punishment of the Flood in the present world too. (Tafsir Kabir)

<h2 class="title">The Story of Nuh and His People</h2><p>After Allah mentioned the story of Adam in the beginning of this Surah, He started mentioning the stories of the Prophets, the first then the latter of them. Allah mentioned the story of Nuh, because he was the first Messenger Allah sent to the people of the earth after Adam. His name was Nuh bin Lamak bin Matushalakh bin Khanukh. And Khanukh was, as they claim, the Prophet Idris. And Idris was the first person to write letters using pen, and he was the son of Barad bin Mahlil, bin Qanin bin Yanish bin Shith bin Adam, upon them all be peace. This lineage is mentioned by Muhammad bin Ishaq and other Imams who document lineage. `Abdullah bin `Abbas and several other scholars of Tafsir said that the first idol worship began when some righteous people died and their people built places of worship over their graves. They made images of them so that they could remember their righteousness and devotion, and thus, imitate them. When time passed, they made statues of them and later on worshipped these idols, naming them after the righteous people: Wadd, Suwa`, Yaghuth, Ya`uq and Nasr. After this practice became popular, Allah sent Nuh as a Messenger, all thanks are due to Him. Nuh commanded his people to worship Allah alone without partners, saying, </p><div class="text_uthmani arabic">يَـقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ إِنِّى أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ</div><p>("O my people! Worship Allah! You have no other god but Him. Certainly, I fear for you the torment of a Great Day!") the torment of the Day of Resurrection, if you meet Allah while associating others with Him. </p><div class="text_uthmani arabic">قَالَ الْمَلأ مِن قَوْمِهِ</div><p>(The leaders of his people said) meaning, the general public, chiefs, commanders and great ones of his people said, </p><div class="text_uthmani arabic">إِنَّا لَنَرَاكَ فِي ضَلَـلٍ مُّبِينٍ</div><p>("Verily, we see you in plain error") because of your calling us to abandon the worship of these idols that we found our forefathers worshipping. This, indeed, is the attitude of evil people, for they consider the righteous people to be following misguidance. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ </div><p>(And when they saw them, they said: "Verily, these have indeed gone astray!") 83:32 and, </p><div class="text_uthmani arabic">وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ وَإِذْ لَمْ يَهْتَدُواْ بِهِ فَسَيَقُولُونَ هَـذَآ إِفْكٌ قَدِيمٌ </div><p>(And those who disbelieve say of those who believe: "Had it been a good thing, they (the weak and poor) would not have preceded us thereto!" And when they have not let themselves be guided by it (this Qur'an), they say: "This is an ancient lie!") 46:11 There are several other Ayat on this subject. </p><div class="text_uthmani arabic">قَالَ يَـقَوْمِ لَيْسَ بِى ضَلَـلَةٌ وَلَكِنِّي رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ </div><p>(Nuh said: "O my people! There is no error in me, but I am a Messenger from the Lord of all that exists!") meaning, there is nothing wrong with me, but I am a Messenger from the Lord of all that exists, Lord and King of all things, </p><div class="text_uthmani arabic">أُبَلِّغُكُمْ رِسَـلـتِ رَبِّى وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ </div><p>("I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allah what you know not.") This is the attribute of a Messenger, that he conveys using plain, yet eloquent words, offers sincere advice and is knowledgeable about Allah; indeed, no other people can compete with the Prophets in this regard. In his Sahih, Muslim recorded that the Messenger of Allah said to his Companions on the Day of `Arafah, when their gathering was as large as it ever was, </p><div class="text_uthmani arabic">«أَيُّهَا النَّاسُ إِنَّكُمْ مَسْؤُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ؟»</div><p>(O people! You will be asked about me, so what will you say) They said, "We testify that you have conveyed and delivered (the Message) and offered sincere advice." So he kept raising his finger to the sky and lowering it towards them, saying, </p><div class="text_uthmani arabic">«اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَد»</div><p>(O Allah! Bear witness, O Allah! Bear witness.) </p>

The Story of Nuh and His PeopleAfter Allah mentioned the story of Adam in the beginning of this Surah, He started mentioning the stories of the Prophets, the first then the latter of them. Allah mentioned the story of Nuh, because he was the first Messenger Allah sent to the people of the earth after Adam. His name was Nuh bin Lamak bin Matushalakh bin Khanukh. And Khanukh was, as they claim, the Prophet Idris. And Idris was the first person to write letters using pen, and he was the son of Barad bin Mahlil, bin Qanin bin Yanish bin Shith bin Adam, upon them all be peace. This lineage is mentioned by Muhammad bin Ishaq and other Imams who document lineage. `Abdullah bin `Abbas and several other scholars of Tafsir said that the first idol worship began when some righteous people died and their people built places of worship over their graves. They made images of them so that they could remember their righteousness and devotion, and thus, imitate them. When time passed, they made statues of them and later on worshipped these idols, naming them after the righteous people: Wadd, Suwa`, Yaghuth, Ya`uq and Nasr. After this practice became popular, Allah sent Nuh as a Messenger, all thanks are due to Him. Nuh commanded his people to worship Allah alone without partners, saying, يَـقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ إِنِّى أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ("O my people! Worship Allah! You have no other god but Him. Certainly, I fear for you the torment of a Great Day!") the torment of the Day of Resurrection, if you meet Allah while associating others with Him. قَالَ الْمَلأ مِن قَوْمِهِ(The leaders of his people said) meaning, the general public, chiefs, commanders and great ones of his people said, إِنَّا لَنَرَاكَ فِي ضَلَـلٍ مُّبِينٍ("Verily, we see you in plain error") because of your calling us to abandon the worship of these idols that we found our forefathers worshipping. This, indeed, is the attitude of evil people, for they consider the righteous people to be following misguidance. Allah said in other Ayat, وَإِذَا رَأَوْهُمْ قَالُواْ إِنَّ هَـؤُلاَءِ لَضَآلُّونَ (And when they saw them, they said: "Verily, these have indeed gone astray!") 83:32 and, وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ وَإِذْ لَمْ يَهْتَدُواْ بِهِ فَسَيَقُولُونَ هَـذَآ إِفْكٌ قَدِيمٌ (And those who disbelieve say of those who believe: "Had it been a good thing, they (the weak and poor) would not have preceded us thereto!" And when they have not let themselves be guided by it (this Qur'an), they say: "This is an ancient lie!") 46:11 There are several other Ayat on this subject. قَالَ يَـقَوْمِ لَيْسَ بِى ضَلَـلَةٌ وَلَكِنِّي رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ (Nuh said: "O my people! There is no error in me, but I am a Messenger from the Lord of all that exists!") meaning, there is nothing wrong with me, but I am a Messenger from the Lord of all that exists, Lord and King of all things, أُبَلِّغُكُمْ رِسَـلـتِ رَبِّى وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ ("I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allah what you know not.") This is the attribute of a Messenger, that he conveys using plain, yet eloquent words, offers sincere advice and is knowledgeable about Allah; indeed, no other people can compete with the Prophets in this regard. In his Sahih, Muslim recorded that the Messenger of Allah said to his Companions on the Day of `Arafah, when their gathering was as large as it ever was, «أَيُّهَا النَّاسُ إِنَّكُمْ مَسْؤُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ؟»(O people! You will be asked about me, so what will you say) They said, "We testify that you have conveyed and delivered (the Message) and offered sincere advice." So he kept raising his finger to the sky and lowering it towards them, saying, «اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَد»(O Allah! Bear witness, O Allah! Bear witness.)

The elders of his people replied: "We see clearly that you have gone astray."

The leaders of his people said, “Indeed we see you in open error.”

Said the Council of his people, 'We see thee in manifest error.'

The great ones among his people replied: "Verily, we see that thou art obviously lost in error!"

The chiefs of his people said: verily we see thee in error manifest.

The leaders of his people said: "Verily, we see you in plain error."

The dignitaries among his people said, “We see that you are in obvious error.”

The leading men of his people replied: 'We see that you are in palpable error.'

The leaders of his people said: "Verily, we see you in plain error."

The chieftains of his people said: Lo! we see thee surely in plain error.

The elite of his people said, ‘Indeed we see you in manifest error.’

But the assembly of his nation said: 'We can see that you are in clear error.'

Said the eminent among his people, "Indeed, we see you in clear error."

A group of his people said to him, "You are absolutely wrong."

The chiefs of his people said: Most surely we see you in clear error.

Q<u>a</u>la almalao min qawmihi inn<u>a</u> lanar<u>a</u>ka fee <u>d</u>al<u>a</u>lin mubeen<b>in</b>

but the leading men of his people said, "Truly, we see that you are obviously lost in error!"

The leaders of his people said: "Ah! we see thee evidently wandering (in mind)."

قَالَ ٱلْمَلَأُ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِى ضَلَٰلٍ مُّبِينٍ

The leaders and notables among his people said: 'O Noah! Indeed we think you are in clear error.

The leaders and notables among his people said: 'O Noah! Indeed we think you are in clear error.

<p>In reply, his people said: إِنَّا لَنَرَ‌اكَ فِي ضَلَالٍ مُّبِينٍ ("Indeed we see you in an obvious error" ). The word: مَلَاء (mala' ) is used for chiefs, headmen and empowered elders of a community or group. The sense of what his people said in response to his call was to tell him that he was actually trying to wean them away from their ancestral faith and that all these ideas of rising on some last day and being rewarded or punished were nothing but superstition.</p>

In reply, his people said: إِنَّا لَنَرَ‌اكَ فِي ضَلَالٍ مُّبِينٍ ("Indeed we see you in an obvious error" ). The word: مَلَاء (mala' ) is used for chiefs, headmen and empowered elders of a community or group. The sense of what his people said in response to his call was to tell him that he was actually trying to wean them away from their ancestral faith and that all these ideas of rising on some last day and being rewarded or punished were nothing but superstition.

"I have not gone astray, O my people," he said, "but have been sent by my Lord, the creator of all the worlds.

He said, “O my people! There is no straying in me – I am in fact a Noble Messenger from the Lord Of The Creation.”

Said he, 'My people, there is no error in me; but I am a Messenger from the Lord of all Being.'

Said [Noah]: "O my people! There is no error in me, but I am an apostle from the Sustainer of all the worlds.

He said: O my people! not with me is the error, but I am an apostle from the Lord of the worlds.

[Nuh (Noah)] said: "O my people! There is no error in me, but I am a Messenger from the Lord of the 'Alamin (mankind, jinns and all that exists)!

He said, “O my people, I am not in error, but I am a messenger from the Lord of the Worlds.”

He said: 'O my people! There is no error in me, but I am a Messenger from the Lord of the universe.

[Nuh] said: "O my people! There is no error in me, but I am a Messenger from the Lord of all that exists!

He said: O my people! There is no error in me, but I am a messenger from the Lord of the Worlds.

He said, ‘O my people, I am not in error. Rather, I am an apostle from the Lord of all the worlds.

'I am not in error, my nation' he replied. 'I am a Messenger from the Lord of the Worlds

[Noah] said, "O my people, there is not error in me, but I am a messenger from the Lord of the worlds."

(Noah) said, "My people, I am not in any error, rather I am a Messenger from the Lord of the Universe,

He said: O my people! there is no error in me, but I am an apostle from the Lord of the worlds.

Q<u>a</u>la y<u>a</u> qawmi laysa bee <u>d</u>al<u>a</u>latun wal<u>a</u>kinnee rasoolun min rabbi alAA<u>a</u>lameen<b>a</b>

Said [Noah], "O my people! I am not in error. Indeed, I am a messenger from the Lord of the Worlds,

He said: "O my people! No wandering is there in my (mind): on the contrary I am a messenger from the Lord and Cherisher of the worlds!

قَالَ يَٰقَوْمِ لَيْسَ بِى ضَلَٰلَةٌ وَلَٰكِنِّى رَسُولٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

Noah told the leaders of his people: 'I am not in error, as you claim, but rather I am on guidance from my Lord, and I am a messenger from Him who is my Lord, your Lord, and the Lord of all creations.'

Noah told the leaders of his people: 'I am not in error, as you claim, but rather I am on guidance from my Lord, and I am a messenger from Him who is my Lord, your Lord, and the Lord of all creations.'

<p>These were harsh words. But, the reply given by Sayyidna Nuh (علیہ السلام) carries an eloquent diction fit for a prophet. Here, he is leaving a trail for all carriers of da'wah, preachers and reformers, as a signpost of education and guidance. Here, he is not responding on the same wave length, not anger against anger, but trying to remove their doubts in the simplest possible words: قَالَ يَا قَوْمِ لَيْسَ بِي ضَلَالَةٌ وَلَـٰكِنِّي رَ‌سُولٌ مِّن رَّ‌بِّ الْعَالَمِينَ ﴿61﴾ أُبَلِّغُكُمْ رِ‌سَالَاتِ رَ‌بِّي وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّـهِ مَا لَا تَعْلَمُونَ ﴿62﴾. (He said, "0 my people, there is no error in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord and wish your betterment, and I know from Allah what you do not know). In other words, what Sayyidna Nuh (علیہ السلام) is telling his people was that their accusation that he has gone astray was not true. However, the fact remained that he was not bound by their ancestral customs rooted in ignorance like them. Instead of that, he was sent as a messenger from the Lord of all the worlds. Whatever he was telling them was under the guidance of his Lord. His sole mission was to convey the message of Allah Ta` ala to them which was in their interest and for their good. This was not for any benefit of Allah Ta` ala nor did it serve any personal interest of his own.' The expression: ` Lord of all the worlds' in this statement strikes decisively against believing in Shirk by associating others with the pristine Divinity of Allah Ta` ala. Once the spirit of this assertion is understood, no god or goddess of any denomination can stand valid as objects of worship. After that, he said that the doubts they had about the punishment of the Last Day were because of their lack of awareness - and, as for him, he was blessed with certitude in this matter by Allah Ta` ala.</p><p>After that comes the reply to the other doubt expressed by them. This has been stated clearly in Surah Al-Mu'minun: يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّـهُ لَأَنزَلَ مَلَائِكَةً that is, the people of Sayyidna Nuh (علیہ السلام) came up with another doubt about the call given by him. They thought that he was only human, a man like them who ate, drank, slept and woke as they did. How could they take him as their leader? Had Allah wanted to send a message for them, he should have sent angels with it whose distinction and greatness would have impressed them. Now, what they saw here was no more than that there was someone from among their own race and community who wished to establish his superiority over them - 23:24.</p>

These were harsh words. But, the reply given by Sayyidna Nuh (علیہ السلام) carries an eloquent diction fit for a prophet. Here, he is leaving a trail for all carriers of da'wah, preachers and reformers, as a signpost of education and guidance. Here, he is not responding on the same wave length, not anger against anger, but trying to remove their doubts in the simplest possible words: قَالَ يَا قَوْمِ لَيْسَ بِي ضَلَالَةٌ وَلَـٰكِنِّي رَ‌سُولٌ مِّن رَّ‌بِّ الْعَالَمِينَ ﴿61﴾ أُبَلِّغُكُمْ رِ‌سَالَاتِ رَ‌بِّي وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّـهِ مَا لَا تَعْلَمُونَ ﴿62﴾. (He said, "0 my people, there is no error in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord and wish your betterment, and I know from Allah what you do not know). In other words, what Sayyidna Nuh (علیہ السلام) is telling his people was that their accusation that he has gone astray was not true. However, the fact remained that he was not bound by their ancestral customs rooted in ignorance like them. Instead of that, he was sent as a messenger from the Lord of all the worlds. Whatever he was telling them was under the guidance of his Lord. His sole mission was to convey the message of Allah Ta` ala to them which was in their interest and for their good. This was not for any benefit of Allah Ta` ala nor did it serve any personal interest of his own.' The expression: ` Lord of all the worlds' in this statement strikes decisively against believing in Shirk by associating others with the pristine Divinity of Allah Ta` ala. Once the spirit of this assertion is understood, no god or goddess of any denomination can stand valid as objects of worship. After that, he said that the doubts they had about the punishment of the Last Day were because of their lack of awareness - and, as for him, he was blessed with certitude in this matter by Allah Ta` ala.After that comes the reply to the other doubt expressed by them. This has been stated clearly in Surah Al-Mu'minun: يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّـهُ لَأَنزَلَ مَلَائِكَةً that is, the people of Sayyidna Nuh (علیہ السلام) came up with another doubt about the call given by him. They thought that he was only human, a man like them who ate, drank, slept and woke as they did. How could they take him as their leader? Had Allah wanted to send a message for them, he should have sent angels with it whose distinction and greatness would have impressed them. Now, what they saw here was no more than that there was someone from among their own race and community who wished to establish his superiority over them - 23:24.

I bring to you the messages of my Lord, and give you sincere advice, for I know from God what you do not know.

“Conveying to you the messages of my Lord and wishing good for you, and I know from Allah what you do not know.”

I deliver to you the Messages of my Lord, and I advise you sincerely; for I know from God that you know not.

I am delivering unto you my Sustainer's messages and giving you good advice: for I know [through revelation] from God what you do not know.

I preach unto you the messages of my Lord and I councel you good, and I know from Allah which ye know not.

"I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allah what you know not.

“I deliver to you the messages of my Lord, and I advise you, and I know from God what you do not know.”

I convey to you the messages of my Lord, give you sincere advice, and I know from Allah that which you do not know.

I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allah what you know not."

I convey unto you the messages of my Lord and give good counsel unto you, and know from Allah that which ye know not.

I communicate to you the messages of my Lord, and I am your well-wisher, and I know from Allah what you do not know.

(sent) to convey to you the messages of my Lord and to advise you, for I know from Allah what you do not know.

I convey to you the messages of my Lord and advise you; and I know from Allah what you do not know.

sent to preach to you the message of my Lord and to give you good advice. I know what you do not know about God.

I deliver to you the messages of my Lord, and I offer you good advice and I know from Allah what you do not know.

Oballighukum ris<u>a</u>l<u>a</u>ti rabbee waan<u>s</u>a<u>h</u>u lakum waaAAlamu mina All<u>a</u>hi m<u>a</u> l<u>a</u> taAAlamoon<b>a</b>

I am conveying my Lord's messages to you and giving you sincere advice. I know things from God that you do not.

"I but fulfil towards you the duties of my Lord's mission: Sincere is my advice to you, and I know from Allah something that ye know not.

أُبَلِّغُكُمْ رِسَٰلَٰتِ رَبِّى وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

'I only convey to you the revelation Allah has sent me with. I only want what is good for you when I encourage you to follow what Allah instructed and to receive the reward for doing so, and warn you from what Allah has prohibited and the punishment you would receive for disobeying Him. And I know from Allah may He be Exalted what you do not know, because of the knowledge Allah has given to me through revelation. '

'I only convey to you the revelation Allah has sent me with. I only want what is good for you when I encourage you to follow what Allah instructed and to receive the reward for doing so, and warn you from what Allah has prohibited and the punishment you would receive for disobeying Him. And I know from Allah may He be Exalted what you do not know, because of the knowledge Allah has given to me through revelation. '

Do you wonder that a warning has come to you from your Lord through a man who is one of you, and warns you to take heed for yourselves and fear God? You might be treated with mercy."

“And are you surprised that an advice came to you from your Lord through a man amongst you, so that he may warn you and that you may fear, and so that there be mercy upon you?”

What, do you wonder that a reminder from your Lord should come to you by the lips of a man from among you? That he may warn you, and you be godfearing, haply to find mercy.'

Why, do you deem it strange that a tiding from your Sustainer should have come unto you through a man from among yourselves, so that he might warn you, and that you might become conscious of God, and that you might be graced with His mercy?"

Marvel ye that an admonition from your Lord should come unto you upon a man from amongst yourselves, in order that the may warn you and that ye may fear, and that haply ye may be shewn mercy?

"Do you wonder that there has come to you a Reminder from your Lord through a man from amongst you, that he may warn you, so that you may fear Allah and that you may receive (His) Mercy?"

“Do you wonder that a reminder has come to you from your Lord, through a man from among you, to warn you, and to lead you to righteousness, so that you may attain mercy?”

Do you wonder that admonition should come to you from your Lord through a man from amongst yourselves that he may warn you, that you may avoid evil and that mercy may be shown to you?'

"Do you wonder that there has come to you a Reminder from your Lord through a man from among you, that he may warn you, so that you may fear Allah and that you may receive (His) mercy"

Marvel ye that there should come unto you a Reminder from your Lord by means of a man among you, that he may warn you, and that ye may keep from evil, and that haply ye may find mercy.

Do you consider it odd that a reminder from your Lord should come to you through a man from among yourselves, to warn you so that you may be Godwary and so that you may receive His mercy?’

Do you wonder that a Remembrance should come to you from your Lord to a man from yourselves in order that he may warn you and that you may be cautious so that mercy comes upon you'

Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you and that you may fear Allah so you might receive mercy."

Does it seem strange to you that a reminder from your Lord should be sent to a man, from among you, to warn you so that you might receive mercy?"

What! do you wonder that a reminder has come to you from your Lord through a man from among you, that he might warn you and that you might guard (against evil) and so that mercy may be shown to you?

AwaAAajibtum an j<u>a</u>akum <u>th</u>ikrun min rabbikum AAal<u>a</u> rajulin minkum liyun<u>th</u>irakum walitattaqoo walaAAallakum tur<u>h</u>amoon<b>a</b>

Do you find it so strange that a message should come from your Lord through a man from among yourselves, so that he may warn you and so that you may fear God and be shown mercy?"

"Do ye wonder that there hath come to you a message from your Lord, through a man of your own people, to warn you,- so that ye may fear Allah and haply receive His Mercy?"

أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَلِتَتَّقُوا۟ وَلَعَلَّكُمْ تُرْحَمُونَ

' Do you find it strange O people, that revelation and good teaching has come to you from your Lord on the tongue of a man from amongt yourselves whom you know well?! I have grown up amongst you and I have never been a liar or misguided, nor have I come to you from another people. I have come to warn you about the punishment of Allah so that you might follow His instructions and stay away from what He has prohibited hoping that then you would receive Mercy through having faith in Him.'

' Do you find it strange O people, that revelation and good teaching has come to you from your Lord on the tongue of a man from amongt yourselves whom you know well?! I have grown up amongst you and I have never been a liar or misguided, nor have I come to you from another people. I have come to warn you about the punishment of Allah so that you might follow His instructions and stay away from what He has prohibited hoping that then you would receive Mercy through having faith in Him.'

<p>Here, the answer given was: أَوَعَجِبْتُمْ أَن جَاءَكُمْ ذِكْرٌ‌ مِّن رَّ‌بِّكُمْ عَلَىٰ رَ‌جُلٍ مِّنكُمْ لِيُنذِرَ‌كُمْ وَلِتَتَّقُوا وَلَعَلَّكُمْ تُرْ‌حَمُونَ ﴿63﴾ (Do you wonder that an advice from your Lord has come to you through a man from among you, so that he may warn you and that you may fear Allah, and that you may be blessed with mercy?) [ that is, his warning may lead you to stop opposing him as a result of which you may be blessed with mercy ]</p><p>The substance of the argument is that the making of a human being a messenger of Allah is not a matter of surprise. First of all, Allah Ta` ala is the Absolute Master. Bestowing on someone the status of a prophet or messenger is His exclusive domain. It is He who does it at His will. No one is in a position to dare have it otherwise. In addition to that, a little deliberation will make it clear that the purpose of sending a prophet or messenger to guide human beings can only be achieved through a human being. This is a mission angels cannot perform.</p><p>The reason is that the purpose of prophethood is to bring people round to believe in and obey Allah Ta` ala and save them from harsh consequences of their opposition to His injunctions - and this can only be possible when a person from their own kind presents before them a model of the desired conduct and shows before them that it is quite possible to worship Allah and obey His injunctions even with the fulfillment of inherent human needs and desires. If this call was brought forth by angels and they were to put their model before people, it is obvious that people would have found it fairly convenient to say that an-gels are free of human desires, they are never hungry or thirsty, they never sleep, or get tired. How could they ever become like them? But, when one of their own kind, despite having common human characteristics and desires, walks amongst them as a perfect model of obedience to Divine injunctions, they would be left with no excuse.</p><p>It was to point out in this direction that it was said: لِيُنذِرَ‌كُمْ وَلِتَتَّقُوا (so that he may warn you and that you may fear Allah). In other words, it means that a person whose warning can make people have fear could only be the one who is of their kind and is an epitome of human traits like them. This is not an unusual doubt for the disbelievers of many communities who have questioned the propriety of having a human being as prophet or messenger. This is the answer given by the Qur'an to all such doubts. It is certainly regrettable that, despite so many clarifications of the Qur'an, there are people who would dare going to the limit of denying the ` humanness' of the Holy Prophet ﷺ . But, the problem with the ignorant among human beings is that they would not understand this reality and would simply refuse to accept the superiority of anyone from their own kind. This is why they would nurse hatred for their contemporary Awliya' (men of Allah) and ` Ulama' (highly trained and trustworthy religious scholars who practice what they teach) and look down upon them because of their contemporaneousness. This has always been the trademark of the ignorant.</p><p>When this paternal and well-wishing approach of Sayyidna Nuh (علیہ السلام) in reply to the heart-rending words said by his addressees made no effect on these unfeeling people who turned blind to truth and kept belying it, then, Allah Ta` ala sent down upon them the punishment of Flood</p>

Here, the answer given was: أَوَعَجِبْتُمْ أَن جَاءَكُمْ ذِكْرٌ‌ مِّن رَّ‌بِّكُمْ عَلَىٰ رَ‌جُلٍ مِّنكُمْ لِيُنذِرَ‌كُمْ وَلِتَتَّقُوا وَلَعَلَّكُمْ تُرْ‌حَمُونَ ﴿63﴾ (Do you wonder that an advice from your Lord has come to you through a man from among you, so that he may warn you and that you may fear Allah, and that you may be blessed with mercy?) [ that is, his warning may lead you to stop opposing him as a result of which you may be blessed with mercy ]The substance of the argument is that the making of a human being a messenger of Allah is not a matter of surprise. First of all, Allah Ta` ala is the Absolute Master. Bestowing on someone the status of a prophet or messenger is His exclusive domain. It is He who does it at His will. No one is in a position to dare have it otherwise. In addition to that, a little deliberation will make it clear that the purpose of sending a prophet or messenger to guide human beings can only be achieved through a human being. This is a mission angels cannot perform.The reason is that the purpose of prophethood is to bring people round to believe in and obey Allah Ta` ala and save them from harsh consequences of their opposition to His injunctions - and this can only be possible when a person from their own kind presents before them a model of the desired conduct and shows before them that it is quite possible to worship Allah and obey His injunctions even with the fulfillment of inherent human needs and desires. If this call was brought forth by angels and they were to put their model before people, it is obvious that people would have found it fairly convenient to say that an-gels are free of human desires, they are never hungry or thirsty, they never sleep, or get tired. How could they ever become like them? But, when one of their own kind, despite having common human characteristics and desires, walks amongst them as a perfect model of obedience to Divine injunctions, they would be left with no excuse.It was to point out in this direction that it was said: لِيُنذِرَ‌كُمْ وَلِتَتَّقُوا (so that he may warn you and that you may fear Allah). In other words, it means that a person whose warning can make people have fear could only be the one who is of their kind and is an epitome of human traits like them. This is not an unusual doubt for the disbelievers of many communities who have questioned the propriety of having a human being as prophet or messenger. This is the answer given by the Qur'an to all such doubts. It is certainly regrettable that, despite so many clarifications of the Qur'an, there are people who would dare going to the limit of denying the ` humanness' of the Holy Prophet ﷺ . But, the problem with the ignorant among human beings is that they would not understand this reality and would simply refuse to accept the superiority of anyone from their own kind. This is why they would nurse hatred for their contemporary Awliya' (men of Allah) and ` Ulama' (highly trained and trustworthy religious scholars who practice what they teach) and look down upon them because of their contemporaneousness. This has always been the trademark of the ignorant.When this paternal and well-wishing approach of Sayyidna Nuh (علیہ السلام) in reply to the heart-rending words said by his addressees made no effect on these unfeeling people who turned blind to truth and kept belying it, then, Allah Ta` ala sent down upon them the punishment of Flood

<div class="text_uthmani arabic">أَوَ عَجِبْتُمْ</div><p>("Do you wonder..."), do not wonder because of this. Surely, it is not strange that Allah sends down revelation to a man among you as mercy, kindness and compassion for you, so that he warns you that you may avoid Allah's torment by associating none with Him, </p><div class="text_uthmani arabic">وَلَعَلَّكُمْ تُرْحَمُونَ</div><p>("and that you may receive (His) mercy.") Allah said, </p><div class="text_uthmani arabic">فَكَذَّبُوهُ</div><p>(But they belied him) but they insisted on rejecting and opposing him, and only a few of them believed in him, as Allah stated in another Ayah. Allah said next, </p><div class="text_uthmani arabic">فَأَنجَيْنَـهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ</div><p>(So We saved him and those along with him in the Fulk) the ark, </p><div class="text_uthmani arabic">وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِـَايَـتِنَآ</div><p>(And We drowned those who belied Our Ayat. ) Allah said in another Ayah, </p><div class="text_uthmani arabic">مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً </div><p>(Because of their sins they were drowned, then they were admitted into the Fire. And they found none to help them instead of Allah.) 71:25 Allah said, </p><div class="text_uthmani arabic">إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ</div><p>(They were indeed a blind people.) meaning, blind from the Truth, unable to recognize it or find their way to it. Here, Allah said that He has taken revenge from His enemies and saved His Messenger and those who believed in him, while destroying their disbelieving enemies. Allah said in a another Ayah, </p><div class="text_uthmani arabic">إِنَّا لَنَنصُرُ رُسُلَنَا</div><p>(Verily, We will indeed make victorious Our Messengers) 40:51. This is Allah's Sunnah (way) with His servants, in this life and the Hereafter, that the good end, victory and triumph is for those who fear Him. For example, Allah destroyed the people of Nuh, and saved Nuh and his believing followers. Ibn Wahb said that he was told that Ibn `Abbas said that eighty men were saved with Nuh in the ship, one of them was Jurhum, who spoke Arabic. Ibn Abi Hatim collected this statement, which was also narrated with a continuous chain of narration from Ibn `Abbas. </p>

أَوَ عَجِبْتُمْ("Do you wonder..."), do not wonder because of this. Surely, it is not strange that Allah sends down revelation to a man among you as mercy, kindness and compassion for you, so that he warns you that you may avoid Allah's torment by associating none with Him, وَلَعَلَّكُمْ تُرْحَمُونَ("and that you may receive (His) mercy.") Allah said, فَكَذَّبُوهُ(But they belied him) but they insisted on rejecting and opposing him, and only a few of them believed in him, as Allah stated in another Ayah. Allah said next, فَأَنجَيْنَـهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ(So We saved him and those along with him in the Fulk) the ark, وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِـَايَـتِنَآ(And We drowned those who belied Our Ayat. ) Allah said in another Ayah, مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً (Because of their sins they were drowned, then they were admitted into the Fire. And they found none to help them instead of Allah.) 71:25 Allah said, إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ(They were indeed a blind people.) meaning, blind from the Truth, unable to recognize it or find their way to it. Here, Allah said that He has taken revenge from His enemies and saved His Messenger and those who believed in him, while destroying their disbelieving enemies. Allah said in a another Ayah, إِنَّا لَنَنصُرُ رُسُلَنَا(Verily, We will indeed make victorious Our Messengers) 40:51. This is Allah's Sunnah (way) with His servants, in this life and the Hereafter, that the good end, victory and triumph is for those who fear Him. For example, Allah destroyed the people of Nuh, and saved Nuh and his believing followers. Ibn Wahb said that he was told that Ibn `Abbas said that eighty men were saved with Nuh in the ship, one of them was Jurhum, who spoke Arabic. Ibn Abi Hatim collected this statement, which was also narrated with a continuous chain of narration from Ibn `Abbas.

But they called him a liar, and We saved him and those with him in the Ark, and drowned the others who rejected Our signs, for they were a people purblind.

In response they denied him, so We rescued him and those with him in the ship, and We drowned those who denied Our signs; indeed they were a blind group.

But they cried him lies; so We delivered him, and those with him, in the Ark, and We drowned those who cried lies to Our signs; assuredly they were a blind people.

And yet they gave him the lie! And so We saved him and those who stood by him, in the ark, the while We caused those who had given the lie to Our messages to drown: verily, they were blind folk!

Then they belied him; there upon We delivered him and those with him in the ark, and drowned those who belied Our signs; verily they were a people blind.

But they belied him, so We saved him and those along with him in the ship, and We drowned those who belied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). They were indeed a blind people.

But they called him a liar. So We saved him and those with him in the Ark, and We drowned those who rejected Our revelations. They were blind people.

But they charged him with falsehood. Thereupon We delivered Noah and those who were with him in the Ark, and caused those who rejected Our signs as false to be drowned. Surely they were a blind folk.

But they belied him, so We saved him and those along with him in the Fulk, and We drowned those who belied Our Ayat. They were indeed a blind people.

But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our tokens. Lo! they were blind folk.

But they denied him. So We delivered him and those who were with him in the ark, and We drowned those who denied Our signs. Indeed, they were a blind lot.

(But) they belied him, so We saved him and those who were with him in the Ark, and We drowned those who belied Our verses. Surely, they were a blind nation.

But they denied him, so We saved him and those who were with him in the ship. And We drowned those who denied Our signs. Indeed, they were a blind people.

They accused him of telling lies. So We saved him and his companions in an ark and drowned those who called Our revelations mere lies. They were, no doubt, a blind people.

But they called him a liar, so We delivered him and those with him in the ark, and We drowned those who rejected Our communications; surely they were a blind people.

Faka<u>thth</u>aboohu faanjayn<u>a</u>hu wa<b>a</b>lla<u>th</u>eena maAAahu fee alfulki waaghraqn<u>a</u> alla<u>th</u>eena ka<u>thth</u>aboo bi<u>a</u>y<u>a</u>tin<u>a</u> innahum k<u>a</u>noo qawman AAameen<b>a</b>

But they denied him, so We saved him and those with him in the Ark, and We drowned those who rejected Our signs. They were indeed a blind people.

But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected Our signs. They were indeed a blind people!

فَكَذَّبُوهُ فَأَنجَيْنَٰهُ وَٱلَّذِينَ مَعَهُۥ فِى ٱلْفُلْكِ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ إِنَّهُمْ كَانُوا۟ قَوْمًا عَمِينَ

However, Noah’s people rejected him, and did not have faith in Allah, but continued in their disbelief. Noah at last asked Allah to destroy the disbelievers. Allah saved Noah and those who were with him and who had faith from drowning, by enabling them to retreat in the Ark. He destroyed those who rejected His signs, and who continued rejecting them, drowning them in a great flood as their punishment. Indeed they were a people whose hearts were blind to the truth.

However, Noah’s people rejected him, and did not have faith in Allah, but continued in their disbelief. Noah at last asked Allah to destroy the disbelievers. Allah saved Noah and those who were with him and who had faith from drowning, by enabling them to retreat in the Ark. He destroyed those who rejected His signs, and who continued rejecting them, drowning them in a great flood as their punishment. Indeed they were a people whose hearts were blind to the truth.

<p>It was said: فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَ‌قْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ ﴿64﴾ (Then, they belied him [ ignoring his good counsel totally ], so [ as a consequence ], we saved him, and those with him in the Ark, and drowned those who had belied Our signs. Certainly, they were a blind people).</p><p>The story of Sayyidna Nuh (علیہ السلام) and the full account of the drowning of his people and the deliverance of the people in the Ark appears in Surah Hud and Surah Nuh. Given at this place is its gist as appropriate to the occasion. Sayyidna Zayd ibn Aslam رحمۃ اللہ علیہ says: When the punishment of Flood overtook the people of Sayyidna Nuh (علیہ السلام) they were at the prime of their population and power. The lands and mountains of Iraq were becoming insufficient for their rising numbers. It should be kept in mind that it is a customary practice of Allah Ta` ala since ever that He would keep granting respite to the dis-obedient. He would send His punishment over them at a time when they have reached the highest peak of their numbers, power and wealth, and become, so to say, drunk with this state of their life. (Ibn Kathir)</p><p>As for the number of people in the Ark of Sayyidna Nuh (علیہ السلام) ، reports differ. Ibn Kathir, through a narration of Ibn Abi Hatim, reports from Sayyidna ` Abdullah ibn ` Abbas ؓ that there were eighty people. One of them was called Jurhum. He spoke Arabic. (Ibn Kathir)</p><p>Some narrations have given the detail that there were forty men and forty women in the Ark. After the Flood, the place in Mosul, Iraq where they came to stay became known as Thamanun (eighty).</p><p>To sum up, the introduction of a brief account of Sayyidna Nuh (علیہ السلام) at this place aims to tell us three things: (1) That the da'wah of all past prophets and their basic articles of faith were one. (2) That Allah Ta` ala supports his appointed messengers in strikingly wondrous ways when they would not have the least danger to their security even after having been surrounded by a Flood rising as high as the peaks of mountains. (3) Then, it was made absolutely clear that belying the noble prophets of Allah, may peace be upon them, amounted to inviting Divine punishment. The warning is still valid. So, let it not be forgotten that the way past communities were overtaken by punishment because of their belying of the prophets, a similar fate could overtake their modern counterparts - on this count, they could do better by not becoming heedless and fear-free.</p>

It was said: فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَ‌قْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ ﴿64﴾ (Then, they belied him [ ignoring his good counsel totally ], so [ as a consequence ], we saved him, and those with him in the Ark, and drowned those who had belied Our signs. Certainly, they were a blind people).The story of Sayyidna Nuh (علیہ السلام) and the full account of the drowning of his people and the deliverance of the people in the Ark appears in Surah Hud and Surah Nuh. Given at this place is its gist as appropriate to the occasion. Sayyidna Zayd ibn Aslam رحمۃ اللہ علیہ says: When the punishment of Flood overtook the people of Sayyidna Nuh (علیہ السلام) they were at the prime of their population and power. The lands and mountains of Iraq were becoming insufficient for their rising numbers. It should be kept in mind that it is a customary practice of Allah Ta` ala since ever that He would keep granting respite to the dis-obedient. He would send His punishment over them at a time when they have reached the highest peak of their numbers, power and wealth, and become, so to say, drunk with this state of their life. (Ibn Kathir)As for the number of people in the Ark of Sayyidna Nuh (علیہ السلام) ، reports differ. Ibn Kathir, through a narration of Ibn Abi Hatim, reports from Sayyidna ` Abdullah ibn ` Abbas ؓ that there were eighty people. One of them was called Jurhum. He spoke Arabic. (Ibn Kathir)Some narrations have given the detail that there were forty men and forty women in the Ark. After the Flood, the place in Mosul, Iraq where they came to stay became known as Thamanun (eighty).To sum up, the introduction of a brief account of Sayyidna Nuh (علیہ السلام) at this place aims to tell us three things: (1) That the da'wah of all past prophets and their basic articles of faith were one. (2) That Allah Ta` ala supports his appointed messengers in strikingly wondrous ways when they would not have the least danger to their security even after having been surrounded by a Flood rising as high as the peaks of mountains. (3) Then, it was made absolutely clear that belying the noble prophets of Allah, may peace be upon them, amounted to inviting Divine punishment. The warning is still valid. So, let it not be forgotten that the way past communities were overtaken by punishment because of their belying of the prophets, a similar fate could overtake their modern counterparts - on this count, they could do better by not becoming heedless and fear-free.

And We sent Hud, their brother, to the people of 'Ad. He said: "O you people, worship God, for you have no other god but He. Will you not take heed for yourselves?"

And We sent Hud to the people of Aad from their own community; he said, “O my people! Worship Allah – you do not have any God except Him; so do you not fear?”

And to Ad their brother Hood; he said, 'O my people, serve God! You have no god other than He; will you not be godfearing?'

AND UNTO [the tribe of] `Ad [We sent] their brother Hud. He said: "O my people! Worship God alone: you have no deity other than Him. Will you not, then, be conscious of Him?"

And unto 'Ad We sent their brothers Hud. He said: O my people! worship Allah, no god ye have but He; Fear ye not?

And to 'Ad (people, We sent) their brother Hud. He said: "O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah). Will you not fear (Allah)?"

And to Aad, their brother Hud. He said, “O my people! Worship God; you have no god other than Him. Will you not take heed?”

And to 'Ad We sent forth their brother Hud. He said: 'O my people! Serve Allah; you have no other god than Him. Will you, then, not avoid evil?'

And to `Ad (the people, We sent) their brother Hud. He said: "O my people! Worship Allah! You have no other god but Him. Will you then not have Taqwa"

And unto (the tribe of) A'ad (We sent) their brother, Hud. He said: O my people! Serve Allah. Ye have no other Allah save Him. Will ye not ward off (evil)?

And to [the people of] ‘Ad [We sent] Hud, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. Will you not then be wary [of Him]?’

And to (the people of) Aad We sent their brother, Hood. He said: 'Worship Allah, my nation, for you have no god except He. Will you not then be cautious'

And to the 'Aad [We sent] their brother Hud. He said, "O my people, worship Allah; you have no deity other than Him. Then will you not fear Him?"

We sent Hud to his brethren, the tribe of `Ad, who told them, "Worship God for He is your only Lord. Will you not become pious?"

And to Ad (We sent) their brother Hud. He said: O my people! serve Allah, you have no god other than Him; will you not then guard (against evil)?

Wail<u>a</u> AA<u>a</u>din akh<u>a</u>hum hoodan q<u>a</u>la y<u>a</u> qawmi oAAbudoo All<u>a</u>ha m<u>a</u> lakum min il<u>a</u>hin ghayruhu afal<u>a</u> tattaqoon<b>a</b>

To the people of 'Ad We sent their brother, Hud. He said, "O my people, worship God, you have no other god but He. Then will you not be God-fearing?"

To the 'Ad people, (We sent) Hud, one of their (own) brethren: He said: O my people! worship Allah! ye have no other god but Him will ye not fear (Allah)?"

وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ أَفَلَا تَتَّقُونَ

And I sent to the people of ‘Ād a messenger whose name was Hūd (peace be upon him). Hūd said to them: 'O people! Worship Allah alone, for you have no true God except Him, will you not then be mindful of Him by following His instructions and staying away from what He has prohibited, so that you would be saved from His punishment?'

And I sent to the people of ‘Ād a messenger whose name was Hūd (peace be upon him). Hūd said to them: 'O people! Worship Allah alone, for you have no true God except Him, will you not then be mindful of Him by following His instructions and staying away from what He has prohibited, so that you would be saved from His punishment?'

<p>Commentary</p><p>A Brief History of ` Ad and Thamud</p><p>` Ad is the name of a person who is in the fifth generation after Sayyidna Nuh (علیہ السلام) and is among the progeny of his son Sam. Then, his progeny, and his people, came to be known by the name of ` Ad. In the Holy Qur'an, ` Ad also appears with the words: عَادَ اُولٰی ('Ad al-'ula: ` Ad, the First) and also: إِرَ‌مَ ذَاتِ الْعِمَادِ that is, of the city of Iram with lofty pillars; or tall like lofty pillars - 89:7) which tells us that the people of ` Ad are also known in association with the name of Iram, and that with ` Ad I, there is some ` Ad II as well. In this investigation, commentators and historians differ. The better known proposition is that Iram is the name of the grandfather of ` Ad. This ` Ad is among the children of 'Aus who was his son, and is known as ` Ad I. His second son, جَثو (Jathw) had a son. His name was Thamud. He is called ` Ad II. The outcome is that ` Ad and Thamud are both two branches of Iram. One of them is called ` Ad I and the other is known as Thamud or ` Ad II, and the word: اِرَم (Iram) is common to both ` Ad and Thamud.</p><p>Some commentators have said that at the time when the punishment overtook the people of ` Ad, a deputation of theirs was on a visit to Makkah al-Mu` zzamah, which remained safe from this punishment. It is known as the other ` Ad. (Bayan al-Qur'an)</p><p>Hud (علیہ السلام) is the name of a prophet. He is also in the fifth generation of Sayyidna Nuh (علیہ السلام) and is among the progeny of Sam. The genealogical tree of the people of ` Ad and Sayyidna Hud (علیہ السلام) converges on Sam in the fifth generation. Therefore, Sayyidna Hud (علیہ السلام) is a lineal brother to ` Ad. That is why it was said: اَخَاھُم ھُوداً (their brother Hid - 65)</p><p>The people of ` Ad had thirteen families. Their habitations were spread out from Oman to Hadramaut and Yaman. Their lands were fertile. Gardens were abundant. To live they constructed mansions and palaces. They were tall and heavily built. This is what the expression زَادَكُمْ فِي الْخَلْقِ بَسْطَةً (gave you increased strength in physique - 69) means. Allah Ta` ala had opened the doors of His blessing upon them. But, their crooked thinking made these very blessings a curse for them. They became so intoxicated with their power and grandeur that they started boasting: مَنْ أَشَدُّ مِنَّا قُوَّةً (Who is superior to us in strength?-41:15). How strange of them that they took no notice of their Lord and the Lord of the worlds bathed in whose blessings they all were and went on to sink themselves into the worship of idols carved out of rocks!</p><p>The Lineage of Sayyidna Hud (علیہ السلام) and Some Glimpses of the Background</p><p>These were the people for whose guidance Allah Ta` ala sent Sayyidna Nuh (علیہ السلام) as a prophet who was from their family. The famous authority on Arab genealogy, Abu al-Barak-at al-Jauni has written that the name of the son of Sayyidna Hud rx..ll., 1c is Ya’ rub ibn Qahtan who went to live in Yaman. Yamani people are his progeny. The Arabic language originated from him and it was this correspondence with 'Ya'rub' that the language was called Arabic and its speakers, the Arabs. (al-Bahr Al-Muhit)</p><p>But, the truth of the matter is that the Arabic language was there since the time of Sayyidna Nuh (علیہ السلام) . In his Ark, he had a companion called Jurhum. He spoke Arabic (A1-Bahr A1-Mubit). The populating of Makkah al-Mu` azzamah started from this very Jurhum. However, it is possible that the origination of the Arabic language took place in Yaman through Ya'rub ibn Qahtan and this may be what Abu al-Barakat has meant.</p><p>Sayyidna Hud induced the people of ` Ad to forsake idol-worship and take to pure monotheism and shun injustice and oppression and practice moderation and justice. But, these people were drunk with power and wealth. They did not listen to him. Consequently, the first punishment that visited them was that rains stopped coming for a full three years in succession. Lands became deserts. Gardens turned into dead wood. But, these people still kept sticking to Shirk and idol-worship. Then, came another punishment. A severe wind storm overtook them. It continued for eight days and seven nights. What remained of their gardens and mansions and palaces was levelled to the ground. Their men and animals went up into the air and zoomed back hitting the floor on their heads. Thus, the people of ` Ad were eliminated to the last man. The sense of the expression: وَقَطَعْنَا دَابِرَ‌ الَّذِينَ كَذَّبُوا (and we eradicated those who belied Our signs) in this verse, as determined by some commentators, is that all those people present at that time were totally destroyed. Some other commentators have said that it means that Allah Ta` ala cut off the lineal root of the people of ` Ad for the future as well.</p><p>When the punishment for not listening to Sayyidna Hud (علیہ السلام) and insisting on Kufr and Shirk came down upon his people, he and his companions took refuge in an open area enclosed with stakes. It was strange that the stormy winds which were making palaces collapse on their columns would suddenly change pace and enter this enclosure gently. Sayyidna Hud (علیہ السلام) and his companions kept sitting peacefully where they were even during the descension of the punishment without having to face any inconvenience. It was after the destruction of the people of ` Ad that they moved to Makkah al-Mu` azzamah where they lived until death. (A1-Bahr Al-Muhit)</p><p>That the punishment for the people of ` Ad came in the form of a wind storm has been explicitly and categorically mentioned in the Qur'an. Then, there is the statement in Surah Al-Mu'minun which follows the narration of the story of Sayyidna Nuh (علیہ السلام) ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قَرْ‌نًا آخَرِ‌ينَ ﴿31﴾ that is, then, after them, We brought forth another generation - 23:31. It seems obvious that another generation here means the people of ` Ad. Then, after having given a view of their word and deed, it was said: فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (an extremely harsh and horrifying sound [ As-Saihah ] took them - 23:41). Based on this statement of the Qur'an, some commentators have said that the punishment which was set upon the people of ` Ad was that of As-Saihah (extremely harsh and screaming sound). But, there is no contradiction here. It is possible that they both came to pass.</p><p>This was a brief account relating to the people of ` Ad and Sayyidna Hud (علیہ السلام) . Its details as given in the words of the Qur'an follow.</p><p>(1)-Said in the first verse (65) was: وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ۚ أَفَلَا تَتَّقُونَ , (And to ` Ad [ We sent ] their brother, Hud (علیہ السلام) . He said, "0 my people, worship Allah; you have no god other than Him. So, do you not fear Allah?" ).</p><p>The grave punishment sent upon the people of Sayyidna Nuh (علیہ السلام) much before the people of ` Ad was still alive in the minds of the people of his time. Therefore, Sayyidna Nuh (علیہ السلام) had no need to describe the severity and gravity of punishment sent upon disobedient people. He considered it quite sufficient to say: Do you not fear Allah?</p>

CommentaryA Brief History of ` Ad and Thamud` Ad is the name of a person who is in the fifth generation after Sayyidna Nuh (علیہ السلام) and is among the progeny of his son Sam. Then, his progeny, and his people, came to be known by the name of ` Ad. In the Holy Qur'an, ` Ad also appears with the words: عَادَ اُولٰی ('Ad al-'ula: ` Ad, the First) and also: إِرَ‌مَ ذَاتِ الْعِمَادِ that is, of the city of Iram with lofty pillars; or tall like lofty pillars - 89:7) which tells us that the people of ` Ad are also known in association with the name of Iram, and that with ` Ad I, there is some ` Ad II as well. In this investigation, commentators and historians differ. The better known proposition is that Iram is the name of the grandfather of ` Ad. This ` Ad is among the children of 'Aus who was his son, and is known as ` Ad I. His second son, جَثو (Jathw) had a son. His name was Thamud. He is called ` Ad II. The outcome is that ` Ad and Thamud are both two branches of Iram. One of them is called ` Ad I and the other is known as Thamud or ` Ad II, and the word: اِرَم (Iram) is common to both ` Ad and Thamud.Some commentators have said that at the time when the punishment overtook the people of ` Ad, a deputation of theirs was on a visit to Makkah al-Mu` zzamah, which remained safe from this punishment. It is known as the other ` Ad. (Bayan al-Qur'an)Hud (علیہ السلام) is the name of a prophet. He is also in the fifth generation of Sayyidna Nuh (علیہ السلام) and is among the progeny of Sam. The genealogical tree of the people of ` Ad and Sayyidna Hud (علیہ السلام) converges on Sam in the fifth generation. Therefore, Sayyidna Hud (علیہ السلام) is a lineal brother to ` Ad. That is why it was said: اَخَاھُم ھُوداً (their brother Hid - 65)The people of ` Ad had thirteen families. Their habitations were spread out from Oman to Hadramaut and Yaman. Their lands were fertile. Gardens were abundant. To live they constructed mansions and palaces. They were tall and heavily built. This is what the expression زَادَكُمْ فِي الْخَلْقِ بَسْطَةً (gave you increased strength in physique - 69) means. Allah Ta` ala had opened the doors of His blessing upon them. But, their crooked thinking made these very blessings a curse for them. They became so intoxicated with their power and grandeur that they started boasting: مَنْ أَشَدُّ مِنَّا قُوَّةً (Who is superior to us in strength?-41:15). How strange of them that they took no notice of their Lord and the Lord of the worlds bathed in whose blessings they all were and went on to sink themselves into the worship of idols carved out of rocks!The Lineage of Sayyidna Hud (علیہ السلام) and Some Glimpses of the BackgroundThese were the people for whose guidance Allah Ta` ala sent Sayyidna Nuh (علیہ السلام) as a prophet who was from their family. The famous authority on Arab genealogy, Abu al-Barak-at al-Jauni has written that the name of the son of Sayyidna Hud rx..ll., 1c is Ya’ rub ibn Qahtan who went to live in Yaman. Yamani people are his progeny. The Arabic language originated from him and it was this correspondence with 'Ya'rub' that the language was called Arabic and its speakers, the Arabs. (al-Bahr Al-Muhit)But, the truth of the matter is that the Arabic language was there since the time of Sayyidna Nuh (علیہ السلام) . In his Ark, he had a companion called Jurhum. He spoke Arabic (A1-Bahr A1-Mubit). The populating of Makkah al-Mu` azzamah started from this very Jurhum. However, it is possible that the origination of the Arabic language took place in Yaman through Ya'rub ibn Qahtan and this may be what Abu al-Barakat has meant.Sayyidna Hud induced the people of ` Ad to forsake idol-worship and take to pure monotheism and shun injustice and oppression and practice moderation and justice. But, these people were drunk with power and wealth. They did not listen to him. Consequently, the first punishment that visited them was that rains stopped coming for a full three years in succession. Lands became deserts. Gardens turned into dead wood. But, these people still kept sticking to Shirk and idol-worship. Then, came another punishment. A severe wind storm overtook them. It continued for eight days and seven nights. What remained of their gardens and mansions and palaces was levelled to the ground. Their men and animals went up into the air and zoomed back hitting the floor on their heads. Thus, the people of ` Ad were eliminated to the last man. The sense of the expression: وَقَطَعْنَا دَابِرَ‌ الَّذِينَ كَذَّبُوا (and we eradicated those who belied Our signs) in this verse, as determined by some commentators, is that all those people present at that time were totally destroyed. Some other commentators have said that it means that Allah Ta` ala cut off the lineal root of the people of ` Ad for the future as well.When the punishment for not listening to Sayyidna Hud (علیہ السلام) and insisting on Kufr and Shirk came down upon his people, he and his companions took refuge in an open area enclosed with stakes. It was strange that the stormy winds which were making palaces collapse on their columns would suddenly change pace and enter this enclosure gently. Sayyidna Hud (علیہ السلام) and his companions kept sitting peacefully where they were even during the descension of the punishment without having to face any inconvenience. It was after the destruction of the people of ` Ad that they moved to Makkah al-Mu` azzamah where they lived until death. (A1-Bahr Al-Muhit)That the punishment for the people of ` Ad came in the form of a wind storm has been explicitly and categorically mentioned in the Qur'an. Then, there is the statement in Surah Al-Mu'minun which follows the narration of the story of Sayyidna Nuh (علیہ السلام) ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قَرْ‌نًا آخَرِ‌ينَ ﴿31﴾ that is, then, after them, We brought forth another generation - 23:31. It seems obvious that another generation here means the people of ` Ad. Then, after having given a view of their word and deed, it was said: فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ (an extremely harsh and horrifying sound [ As-Saihah ] took them - 23:41). Based on this statement of the Qur'an, some commentators have said that the punishment which was set upon the people of ` Ad was that of As-Saihah (extremely harsh and screaming sound). But, there is no contradiction here. It is possible that they both came to pass.This was a brief account relating to the people of ` Ad and Sayyidna Hud (علیہ السلام) . Its details as given in the words of the Qur'an follow.(1)-Said in the first verse (65) was: وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ۚ أَفَلَا تَتَّقُونَ , (And to ` Ad [ We sent ] their brother, Hud (علیہ السلام) . He said, "0 my people, worship Allah; you have no god other than Him. So, do you not fear Allah?" ).The grave punishment sent upon the people of Sayyidna Nuh (علیہ السلام) much before the people of ` Ad was still alive in the minds of the people of his time. Therefore, Sayyidna Nuh (علیہ السلام) had no need to describe the severity and gravity of punishment sent upon disobedient people. He considered it quite sufficient to say: Do you not fear Allah?

<h2 class="title">The Story of Hud, Peace be upon Him, and the Lineage of the People of `Ad</h2><p>Allah says, just as We sent Nuh to his people, similarly, to the `Ad people, We sent Hud one of their own brethren. Muhammad bin Ishaq said that the tribe of `Ad were the descendants of `Ad, son of Iram, son of `Aws, son of Sam, son of Nuh. I say, these are indeed the ancient people of `Ad whom Allah mentioned, the children of `Ad, son of Iram who were living in the deserts with lofty pillars or statues. Allah said, </p><div class="text_uthmani arabic">أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ </div><p>(Have you not seen how your Lord dealt with `Ad (people). Of Iram like (lofty) pillars. The like of which were not created in the land) 89:6-8 because of their might and strength. Allah said in another instance, </p><div class="text_uthmani arabic">فَأَمَّا عَادٌ فَاسْتَكْبَرُواْ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَقَالُواْ مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُواْ بِـَايَـتِنَا يَجْحَدُونَ </div><p>(As for `Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength" See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!) 41:15. </p><h2 class="title">The Land of `Ad</h2><p>The people of `Ad lived in Yemen, in the area of Ahqaf, which means sand mounds. Muhammad bin Ishaq narrated that Abu At-Tufayl `Amir bin Wathilah said that he heard `Ali (bin Abi Talib) saying to a man from Hadramawt (in Yemen), "Have you seen a red sand mound, where there are a lot of Arak and Lote trees in the area of so-and-so in Hadramawt Have you seen it" He said, "Yes, O Commander of the faithful! By Allah, you described it as if you have seen it before." `Ali said, `I have not seen it, but it was described to me." The man asked, "What about it, O Commander of the faithful" `Ali said, "There is the grave of Hud, peace be upon him, in its vicinity." Ibn Jarir recorded this statement, which gives the benefit of indicating that `Ad used to live in Yemen, since Prophet Hud was buried there. Prophet Hud was among the noble men and chiefs of `Ad, for Allah chose the Messengers from among the best, most honorable families and tribes. Hud's people were mighty and strong, but their hearts were mighty and hard, for they were among the most denying of Truth among the nations. Prophet Hud called `Ad to worship Allah alone without partners, and to obey and fear Him. </p><h2 class="title">Debate between Hud and his People</h2><div class="text_uthmani arabic">قَالَ الْمَلأُ الَّذِينَ كَفَرُواْ مِن قَوْمِهِ</div><p>(The leaders of those who disbelieved among his people said...) meaning, the general public, chiefs, masters and commanders of his people said, </p><div class="text_uthmani arabic">إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وِإِنَّا لَنَظُنُّكَ مِنَ الْكَـذِبِينَ</div><p>("Verily, we see you in foolishness, and verily, we think you are one of the liars") meaning, you are misguided because you call us to abandon worshipping the idols in order to worship Allah Alone. Similarly, the chiefs of Quraysh wondered at the call to worship One God, saying, </p><div class="text_uthmani arabic">أَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً</div><p>("Has he (Muhammad) made the gods (all) into One God") 38:5. </p><div class="text_uthmani arabic">قَالَ يَـقَوْمِ لَيْسَ بِى سَفَاهَةٌ وَلَكِنِّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ </div><p>((Hud) said: "O my people! There is no foolishness in me, but (I am) a Messenger from the Lord of all that exists!") Hud said, I am not as you claim. Rather, I brought you the Truth from Allah, Who created everything, and He is the Lord and King of all things, </p><div class="text_uthmani arabic">أُبَلِّغُكُمْ رِسَـلـتِ رَبِّى وَأَنَاْ لَكُمْ نَاصِحٌ أَمِينٌ </div><p>("I convey unto you the Messages of my Lord, and I am a trustworthy adviser for you. ") These, indeed, are the qualities of the Prophets: conveying, sincerity and honesty, </p><div class="text_uthmani arabic">أَوَ عَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَى رَجُلٍ مِّنْكُمْ لِيُنذِرَكُمْ</div><p>("Do you wonder that there has come to you a Reminder from your Lord through a man from among you to warn you") Prophet Hud said, do not wonder because Allah sent a Messenger to you from among yourselves to warn you about Allah's Days (His torment) and meeting with Him. Rather than wondering, you should thank Allah for this bounty. </p><div class="text_uthmani arabic">وَاذكُرُواْ إِذْ جَعَلَكُمْ خُلَفَآءَ مِن بَعْدِ قَوْمِ نُوحٍ</div><p>("And remember that He made you successors (generations after generations) after the people of Nuh...") meaning, remember Allah's favor on you in that He made you among the offspring of Nuh, because of whose supplication Allah destroyed the people of the earth after they defied and opposed him. </p><div class="text_uthmani arabic">وَزَادَكُمْ فِى الْخَلْقِ بَسْطَةً</div><p>("and increased you amply in stature.") making you taller than other people. Similarly, Allah said in the description of Talut (Saul), </p><div class="text_uthmani arabic">وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ</div><p>(And has increased him abundantly in knowledge and stature.) 2:247 Hud continued, </p><div class="text_uthmani arabic">فَاذْكُرُواْ ءَالآءَ اللَّهِ</div><p>("So remember the graces (bestowed upon you) from Allah. ") in reference to Allah's favors and blessings </p><div class="text_uthmani arabic">لَعَلَّكُمْ تُفْلِحُونَ</div><p>("so that you may be successful.") </p>

The Story of Hud, Peace be upon Him, and the Lineage of the People of `AdAllah says, just as We sent Nuh to his people, similarly, to the `Ad people, We sent Hud one of their own brethren. Muhammad bin Ishaq said that the tribe of `Ad were the descendants of `Ad, son of Iram, son of `Aws, son of Sam, son of Nuh. I say, these are indeed the ancient people of `Ad whom Allah mentioned, the children of `Ad, son of Iram who were living in the deserts with lofty pillars or statues. Allah said, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ (Have you not seen how your Lord dealt with `Ad (people). Of Iram like (lofty) pillars. The like of which were not created in the land) 89:6-8 because of their might and strength. Allah said in another instance, فَأَمَّا عَادٌ فَاسْتَكْبَرُواْ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَقَالُواْ مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُواْ بِـَايَـتِنَا يَجْحَدُونَ (As for `Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength" See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!) 41:15. The Land of `AdThe people of `Ad lived in Yemen, in the area of Ahqaf, which means sand mounds. Muhammad bin Ishaq narrated that Abu At-Tufayl `Amir bin Wathilah said that he heard `Ali (bin Abi Talib) saying to a man from Hadramawt (in Yemen), "Have you seen a red sand mound, where there are a lot of Arak and Lote trees in the area of so-and-so in Hadramawt Have you seen it" He said, "Yes, O Commander of the faithful! By Allah, you described it as if you have seen it before." `Ali said, `I have not seen it, but it was described to me." The man asked, "What about it, O Commander of the faithful" `Ali said, "There is the grave of Hud, peace be upon him, in its vicinity." Ibn Jarir recorded this statement, which gives the benefit of indicating that `Ad used to live in Yemen, since Prophet Hud was buried there. Prophet Hud was among the noble men and chiefs of `Ad, for Allah chose the Messengers from among the best, most honorable families and tribes. Hud's people were mighty and strong, but their hearts were mighty and hard, for they were among the most denying of Truth among the nations. Prophet Hud called `Ad to worship Allah alone without partners, and to obey and fear Him. Debate between Hud and his Peopleقَالَ الْمَلأُ الَّذِينَ كَفَرُواْ مِن قَوْمِهِ(The leaders of those who disbelieved among his people said...) meaning, the general public, chiefs, masters and commanders of his people said, إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وِإِنَّا لَنَظُنُّكَ مِنَ الْكَـذِبِينَ("Verily, we see you in foolishness, and verily, we think you are one of the liars") meaning, you are misguided because you call us to abandon worshipping the idols in order to worship Allah Alone. Similarly, the chiefs of Quraysh wondered at the call to worship One God, saying, أَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً("Has he (Muhammad) made the gods (all) into One God") 38:5. قَالَ يَـقَوْمِ لَيْسَ بِى سَفَاهَةٌ وَلَكِنِّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ ((Hud) said: "O my people! There is no foolishness in me, but (I am) a Messenger from the Lord of all that exists!") Hud said, I am not as you claim. Rather, I brought you the Truth from Allah, Who created everything, and He is the Lord and King of all things, أُبَلِّغُكُمْ رِسَـلـتِ رَبِّى وَأَنَاْ لَكُمْ نَاصِحٌ أَمِينٌ ("I convey unto you the Messages of my Lord, and I am a trustworthy adviser for you. ") These, indeed, are the qualities of the Prophets: conveying, sincerity and honesty, أَوَ عَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَى رَجُلٍ مِّنْكُمْ لِيُنذِرَكُمْ("Do you wonder that there has come to you a Reminder from your Lord through a man from among you to warn you") Prophet Hud said, do not wonder because Allah sent a Messenger to you from among yourselves to warn you about Allah's Days (His torment) and meeting with Him. Rather than wondering, you should thank Allah for this bounty. وَاذكُرُواْ إِذْ جَعَلَكُمْ خُلَفَآءَ مِن بَعْدِ قَوْمِ نُوحٍ("And remember that He made you successors (generations after generations) after the people of Nuh...") meaning, remember Allah's favor on you in that He made you among the offspring of Nuh, because of whose supplication Allah destroyed the people of the earth after they defied and opposed him. وَزَادَكُمْ فِى الْخَلْقِ بَسْطَةً("and increased you amply in stature.") making you taller than other people. Similarly, Allah said in the description of Talut (Saul), وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ(And has increased him abundantly in knowledge and stature.) 2:247 Hud continued, فَاذْكُرُواْ ءَالآءَ اللَّهِ("So remember the graces (bestowed upon you) from Allah. ") in reference to Allah's favors and blessings لَعَلَّكُمْ تُفْلِحُونَ("so that you may be successful.")

The chiefs of his people who were infidels replied: "We find you full of folly, and a liar to boot."

The disbelieving leaders of his people said, “Indeed we consider you foolish and think you are a liar.”

Said the Council of the unbelievers of his people, 'We see thee in folly, and we think that thou art one of the liars.'

Said the great ones among his people, who refused to acknowledge the truth: "Verily, we see that thou art weak-minded; and, verily, we think that thou art a liar!"

The chiefs of those who disbelived among his people said: verily we see thee in folly, and verily we deem thee to be of the liars.

The leaders of those who disbelieved among his people said: "Verily, we see you in foolishness, and verily, we think you are one of the liars."

The elite of his people who disbelieved said, “We see foolishness in you, and we think that you are a liar.”

The unbelievers among the leading men of his people said: 'Indeed we see you in folly, and consider you to be liars.'

The leaders of those who disbelieved among his people said: "Verily, we see you in foolishness, and verily, we think you are one of the liars."

The chieftains of his people, who were disbelieving, said: Lo! we surely see thee in foolishness, and lo! we deem thee of the liars.

The elite of his people who were faithless said, ‘Indeed we see you to be in folly, and indeed we consider you to be a liar.’

The disbelieving assembly of his nation said: 'We see you in foolishness, and think that you are of the liars'

Said the eminent ones who disbelieved among his people, "Indeed, we see you in foolishness, and indeed, we think you are of the liars."

A group of the unbelievers among his people said, "You look to us like a fool and we think that you are a liar".

The chiefs of those who disbelieved from among his people said: Most surely we see you in folly, and most surely we think you to be of the liars.

Q<u>a</u>la almalao alla<u>th</u>eena kafaroo min qawmihi inn<u>a</u> lanar<u>a</u>ka fee saf<u>a</u>hatin wainn<u>a</u> lana<i><u>th</u></i>unnuka mina alk<u>ath</u>ibeen<b>a</b>

The leading men of his people who refused to acknowledge the truth, said, "We can see you are a foolish man, and we think you are lying."

The leaders of the Unbelievers among his people said: "Ah! we see thou art an imbecile!" and "We think thou art a liar!"

قَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِى سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ ٱلْكَٰذِبِينَ

The leaders and notables among his people who disbelieved in Allah and rejected His messenger said: Indeed we only think you O Hūd as someone foolish and backward, calling us to worship Allah alone, and to leave the worship of our idols. In fact we are certain that you are a liar in claiming that you have been sent by Allah!'

The leaders and notables among his people who disbelieved in Allah and rejected His messenger said: Indeed we only think you O Hūd as someone foolish and backward, calling us to worship Allah alone, and to leave the worship of our idols. In fact we are certain that you are a liar in claiming that you have been sent by Allah!'

<p>(2)-In the second verse (66), it was said: قَالَ الْمَلَأُ الَّذِينَ كَفَرُ‌وا مِن قَوْمِهِ إِنَّا لَنَرَ‌اكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ ﴿66﴾ (Said the chiefs of his people who disbelieved, "Indeed, We see you in foolishness, and we certainly believe you to be one of the liars." This stance taken in opposition here resembles the one taken by the people of Sayyidna Nuh (علیہ السلام) . The only difference is that of some words.</p>

(2)-In the second verse (66), it was said: قَالَ الْمَلَأُ الَّذِينَ كَفَرُ‌وا مِن قَوْمِهِ إِنَّا لَنَرَ‌اكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ ﴿66﴾ (Said the chiefs of his people who disbelieved, "Indeed, We see you in foolishness, and we certainly believe you to be one of the liars." This stance taken in opposition here resembles the one taken by the people of Sayyidna Nuh (علیہ السلام) . The only difference is that of some words.

"I am not a fool, O people," he answered, "but have been sent by the Lord of all the worlds.

He said, “O my people! I do not have any concern with foolishness and I am in fact a Noble Messenger from the Lord Of The Creation.”

Said he, 'My people, there is no folly in me; but I am a Messenger from the Lord of all Being.'

Said [Hud]: "O my people! There is no weak-mindedness in me, but I am an apostle from the Sustainer of all the worlds.

He said: O my people! not with me is folly, but I am an apostle from the Lord of the worlds.

(Hud) said: "O my people! There is no foolishness in me, but (I am) a Messenger from the Lord of the 'Alamin (mankind, jinns and all that exists)!

He said, “O my people! There is no foolishness in me, but I am a messenger from the Lord of the Worlds.

He said: 'O my people! There is no folly in me; rather I am a Messenger from the Lord of the universe.

(Hud) said: "O my people! There is no foolishness in me, but (I am) a Messenger from the Lord of all that exists!

He said: O my people! There is no foolishness in me, but I am a messenger from the Lord of the Worlds.

He said, ‘O my people, I am not in folly. Rather, I am an apostle from the Lord of all the worlds.

'My nation, there is no foolishness in me' he replied. 'I am a Messenger of the Lord of the Worlds

[Hud] said, "O my people, there is not foolishness in me, but I am a messenger from the Lord of the worlds."

He replied, "My people, I am not a fool but a Messenger of the Lord of the Universe.

He said: O my people! there is no folly in me, but I am an apostle of the Lord of the worlds.

Q<u>a</u>la y<u>a</u> qawmi laysa bee saf<u>a</u>hatun wal<u>a</u>kinnee rasoolun min rabbi alAA<u>a</u>lameen<b>a</b>

He said, "My people, I am by no means a fool, but rather am a messenger from the Lord of the Universe,

He said: "O my people! I am no imbecile, but (I am) a messenger from the Lord and Cherisher of the worlds!

قَالَ يَٰقَوْمِ لَيْسَ بِى سَفَاهَةٌ وَلَٰكِنِّى رَسُولٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

Hūd replied: “O my people I am not foolish or backward, but I am a messenger from the Lord of the Worlds.”

Hūd replied: “O my people I am not foolish or backward, but I am a messenger from the Lord of the Worlds.”

<p>Its reply which appears in verses 67 and 68 is nearly the same as given by Sayyidna Nuh (علیہ السلام) - 61-63.</p>

Its reply which appears in verses 67 and 68 is nearly the same as given by Sayyidna Nuh (علیہ السلام) - 61-63.

I bring to you the messages of my Lord. I am your sincere friend.

“I convey to you the messages of my Lord and am your trustworthy well-wisher.”

I deliver to you the Messages of my Lord; I am your adviser sincere, faithful.

I am delivering unto you my Sustainer's messages and advising you truly and wells.

I preach unto you the messages of my Lord, and I am unto you a counseller faithful.

"I convey unto you the Messages of my Lord, and I am a trustworthy adviser (or well-wisher) for you.

“I convey to you the messages of my Lord, and I am a trustworthy adviser to you.”

I convey to you the messages of my Lord, and I give you sincere advice.

"I convey unto you the Messages of my Lord, and I am a trustworthy adviser (or well-wisher) for you.

I convey unto you the messages of my Lord and am for you a true adviser.

I communicate to you the messages of my Lord and I am a trustworthy well-wisher for you.

I deliver to you the messages of my Lord and I am your honest adviser.

I convey to you the messages of my Lord, and I am to you a trustworthy adviser.

I preach the message of my Lord to you and am a trustworthy advisor for you.

I deliver to you the messages of my Lord and I am a faithful adviser to you:

Oballighukum ris<u>a</u>l<u>a</u>ti rabbee waan<u>a</u> lakum n<u>as</u>i<u>h</u>un ameen<b>un</b>

I am conveying my Lord's messages to you and I am your sincere and honest adviser.

"I but fulfil towards you the duties of my Lord's mission: I am to you a sincere and trustworthy adviser.

أُبَلِّغُكُمْ رِسَٰلَٰتِ رَبِّى وَأَنَا۠ لَكُمْ نَاصِحٌ أَمِينٌ

' I am only conveying what Allah had instructed me to deliver to you, that you belief in Allah’s Oneness and His sacred law. I am to you all a trustworthy adviser, delivering what I am instructed, no less or more.'

' I am only conveying what Allah had instructed me to deliver to you, that you belief in Allah’s Oneness and His sacred law. I am to you all a trustworthy adviser, delivering what I am instructed, no less or more.'

Do you wonder that a warning has come to you from your Lord through a man who is one of you and warns you? Remember, He made you leaders after the people of Noah, and gave you a greater increase in your stature. So think of the favours of God; you may haply be blessed."

“And are you surprised that an advice came to you from your Lord through a man amongst you, so that he may warn you? Remember when He made you the successors of Nooh’s people, and enlarged your bodies; therefore remember Allah’s favours, so that you may attain good.”

What, do you wonder that a reminder from your Lord should come to you by the lips of a man from among you? That he may warn you; and remember when He appointed you as successors after the people of Noah, and increased you in stature broadly; remember God's bounties; haply you will prosper.'

Why, do you deem it strange that a tiding from your Sustainer should have come unto you through a man from among yourselves, so that he might warn you? Do but remember how He made you heirs to Noah's people, and endowed you abundantly with power: remember, then, God's blessings, so that you might attain to a happy state!"

Marvel ye that an admonition from your Lord should come unto you upon a Man from amongst you in order that he may warn you? Remember what time He made you successors after the people, of Nuh, and increased you amply in stature Remember the benefits of Allah, that haply ye may fare well.

"Do you wonder that there has come to you a Reminder (and an advice) from your Lord through a man from amongst you that he may warn you? And remember that He made you successors after the people of Nuh (Noah), and increased you amply in stature. So remember the graces (bestowed upon you) from Allah, so that you may be successful."

“Are you surprised that a reminder has come to you from your Lord, through a man from among you, to warn you? Remember how He made you successors after the people of Noah, and increased you greatly in stature. And remember God’s blessings, so that you may prosper.”

Do you wonder that an exhortation should come to you from your Lord through a man from amongst yourselves that he may warn you? And do call to mind when He made you successors after the people of Noah and amply increased you in stature. Remember then the wondrous bounties of Allah, that you may prosper.'

"Do you wonder that there has come to you a Reminder (and an advice) from your Lord through a man from among you to warn you And remember that He made you successors (generations after generations) after the people of Nuh and increased you amply in stature. So remember the graces (bestowed upon you) from Allah so that you may be successful."

Marvel ye that there should come unto you a Reminder from your Lord by means of a man among you, that he may warn you? Remember how He made you viceroys after Noah's folk, and gave you growth of stature. Remember (all) the bounties of your Lord, that haply ye may be successful.

Do you consider it odd that there should come to you a reminder from your Lord through a man from among yourselves, so that he may warn you? Remember when He made you successors after the people of Noah, and increased you vastly in creation. So remember Allah’s bounties so that you may be felicitous.’

Do you wonder that a remembrance should come to you from your Lord to a man from yourselves in order that he may warn you? Remember, that He has made you the heirs of Noah's nation and increased you in broad stature, remember the favors of Allah in order that you prosper'

Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you? And remember when He made you successors after the people of Noah and increased you in stature extensively. So remember the favors of Allah that you might succeed.

Does it seem strange to you that a reminder from your Lord should be sent to a man among you so that He may warn you? Recall when God appointed you as successors of the people of Noah and increased your power over other people. Give thanks to God for His blessings so that perhaps you will have everlasting happiness."

What! do you wonder that a reminder has come to you from your Lord through a man from among you that he might warn you? And remember when He made you successors after Nuh's people and increased you in excellence in respect of make; therefore remember the benefits of Allah, that you may be successful.

AwaAAajibtum an j<u>a</u>akum <u>th</u>ikrun min rabbikum AAal<u>a</u> rajulin minkum liyun<u>th</u>irakum wa<b>o</b><u>th</u>kuroo i<u>th</u> jaAAalakum khulaf<u>a</u>a min baAAdi qawmi noo<u>h</u>in waz<u>a</u>dakum fee alkhalqi bas<u>t</u>atan fa<b>o</b><u>th</u>kuroo <u>a</u>l<u>a</u>a All<u>a</u>hi laAAallakum tufli<u>h</u>oon<b>a</b>

Do you find it strange that a Message should come from your Lord, through one of your own men, to warn you? Remember how He made you successors of Noah's people, and increased you greatly in stature. Remember the favours of God, so that you may prosper."

"Do ye wonder that there hath come to you a message from your Lord through a man of your own people, to warn you? call in remembrance that He made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah: that so ye may prosper."

أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِى ٱلْخَلْقِ بَصْۜطَةً فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ لَعَلَّكُمْ تُفْلِحُونَ

'Is it strange and amazing that a reminder should come to you from your Lord from a man amongst you and from your likeness, not through an angel or a jinn. Thank Allah and praise Him for having established you on the earth making you successors to the people of Noah who were destroyed because of their disbelief. Thank Allah for having favoured you by making you strong in stature, and remember Allah’s great blessings on you so that you may be succesful, attaining what you desire and avoiding what is feared.'

'Is it strange and amazing that a reminder should come to you from your Lord from a man amongst you and from your likeness, not through an angel or a jinn. Thank Allah and praise Him for having established you on the earth making you successors to the people of Noah who were destroyed because of their disbelief. Thank Allah for having favoured you by making you strong in stature, and remember Allah’s great blessings on you so that you may be succesful, attaining what you desire and avoiding what is feared.'

<p>(3)-Once again, the objection of the people of ` Ad mentioned in the fifth verse (69) is the same as raised by the people of Sayyidna Nuh (علیہ السلام) before them - that is, how can we take a human being like us as our superior? Had it been an angel, maybe we would have done that.' In answer to this what the Qur'an has mentioned is the reply given by Sayyidna Nuh (علیہ السلام) to his people - where he had said that there was nothing to be surprised about the fact that a human being comes to people as the prophet or messenger of Allah to put His fear in their hearts, because it is a human being who can convince other human beings effectively.</p><p>After that they were reminded of the blessings Allah Ta` ala had bestowed upon them. It was said: وَاذْكُرُ‌وا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُ‌وا آلَاءَ اللَّـهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember when He made you successors after the people of Nuh and gave you increased strength in physique).</p><p>Remembering these blessings would have been for their own good, but wicked and intoxicated with power and wealth as they were, they paid no heed and gave a reply which was no different from what is generally given by people who have gone astray. They said that if Sayyidna Hud (علیہ السلام) was trying to wean them away from the faith of their ancestors and hoping that they would abandon their idols and come around to believing in just one God, then, this they would never be able to do. As for the warning of punishment he was giving to them, they would say: go ahead and bring it upon us, if you are telling the truth.</p>

(3)-Once again, the objection of the people of ` Ad mentioned in the fifth verse (69) is the same as raised by the people of Sayyidna Nuh (علیہ السلام) before them - that is, how can we take a human being like us as our superior? Had it been an angel, maybe we would have done that.' In answer to this what the Qur'an has mentioned is the reply given by Sayyidna Nuh (علیہ السلام) to his people - where he had said that there was nothing to be surprised about the fact that a human being comes to people as the prophet or messenger of Allah to put His fear in their hearts, because it is a human being who can convince other human beings effectively.After that they were reminded of the blessings Allah Ta` ala had bestowed upon them. It was said: وَاذْكُرُ‌وا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُ‌وا آلَاءَ اللَّـهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember when He made you successors after the people of Nuh and gave you increased strength in physique).Remembering these blessings would have been for their own good, but wicked and intoxicated with power and wealth as they were, they paid no heed and gave a reply which was no different from what is generally given by people who have gone astray. They said that if Sayyidna Hud (علیہ السلام) was trying to wean them away from the faith of their ancestors and hoping that they would abandon their idols and come around to believing in just one God, then, this they would never be able to do. As for the warning of punishment he was giving to them, they would say: go ahead and bring it upon us, if you are telling the truth.

They answered: "Have you come to say to us that we should worship only one God, abandoning those our ancestors had worshipped? If so, bring on us what you threaten us with, if what you say is true."

They said, “Have you come to us in order that we worship only Allah, and abandon those whom our ancestors worshipped?! So bring upon us what you promise us, if you are truthful.”

They said, 'Why, hast thou come to us that we may serve God alone, and forsake that our fathers served? Then bring us that thou promisest us, if thou speakest truly.'

They answered: "Hast thou come to us [with the demand] that we worship God alone, and give up all that our forefathers were wont to worship? Bring about, then, that [punishment] with which thou hast threatened us, if thou art a man of truth!"

They said: art thou come unto us that we should worship God alone and leave that which our fathers were wont to worship? Bring thou then upon us that wherewith thou threatenest us if thou sayest sooth.

They said: "You have come to us that we should worship Allah Alone and forsake that which our fathers used to worship. So bring us that wherewith you have threatened us if you are of the truthful."

They said, “Did you come to us to make us worship God alone, and abandon what our ancestors used to worship? Then bring us what you threaten us with, if you are truthful.”

They said: 'Have you come to us that we should worship none other than Allah and forsake all whom our forefathers were wont to worship? Then bring upon us the scourge with which you have threatened us if you are truthful?'

They said: "You have come to us that we should worship Allah Alone and forsake that which our fathers used to worship. So bring us that wherewith you have threatened us if you are of the truthful."

They said: Hast come unto us that we should serve Allah alone, and forsake what our fathers worshipped? Then bring upon us that wherewith thou threatenest us if thou art of the truthful!

They said, ‘Have you come to [tell] us that we should worship Allah alone and abandon what our fathers have been worshiping? Then bring us what you threaten us with, should you be truthful.’

They said: 'Have you come to us in order that we worship Allah alone and renounce that which our fathers worshipped? Bring down that with which you threaten us if you are from the truthful!

They said, "Have you come to us that we should worship Allah alone and leave what our fathers have worshipped? Then bring us what you promise us, if you should be of the truthful."

They said, "Have you come to make us worship God alone and give up what our fathers worshipped? If you are truthful, let the torment with which you have threatened us, strike us".

They said: Have you come to us that we may serve Allah alone and give up what our fathers used to serve? Then bring to us what you threaten us with, if you are of the truthful ones.

Q<u>a</u>loo ajitan<u>a</u> linaAAbuda All<u>a</u>ha wa<u>h</u>dahu wana<u>th</u>ara m<u>a</u> k<u>a</u>na yaAAbudu <u>a</u>b<u>a</u>on<u>a</u> fatin<u>a</u> bim<u>a</u> taAAidun<u>a</u> in kunta mina a<b>l</b><u>ssa</u>diqeen<b>a</b>

They said, "Have you come to tell us to serve God alone and to forsake the gods our forefathers served? Bring us then what you threaten us with, if you are truthful."

They said: "Comest thou to us, that we may worship Allah alone, and give up the cult of our fathers? bring us what thou threatenest us with, if so be that thou tellest the truth!"

قَالُوٓا۟ أَجِئْتَنَا لِنَعْبُدَ ٱللَّهَ وَحْدَهُۥ وَنَذَرَ مَا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ

Hūd’s people said: 'Have you come to tell us to worship Allah alone and to leave what our parents and ancestors worshipped! Bring us the punishment you promise if you are telling the truth in what you claim.'

Hūd’s people said: 'Have you come to tell us to worship Allah alone and to leave what our parents and ancestors worshipped! Bring us the punishment you promise if you are telling the truth in what you claim.'

<p>(4)-The sixth verse (70) contains the answer given by Sayyidna Hud (علیہ السلام) . He told them that, in view of their contumacy and lack of good sense, the wrath and punishment of Allah would have not remained far and may come sooner than they expect. So, this was a matter of waiting. Let them wait for it, so shall he do. It would be noticed that the provoking reply given by his people prompted Sayyidna Hud (علیہ السلام) to give a suitable answer which included the news that the punishment they were looking for was to come soon. But, he was a prophet. His paternal affection and the desire to do good to them forced him to say during the course of his reply that he regretted that his people had taken things without sense and life as objects of worship without having any proof from reason or revelation to support their position. Now they had become so staunch in their devotion to the false that they had started quarreling with him, a prophet of Allah.</p>

(4)-The sixth verse (70) contains the answer given by Sayyidna Hud (علیہ السلام) . He told them that, in view of their contumacy and lack of good sense, the wrath and punishment of Allah would have not remained far and may come sooner than they expect. So, this was a matter of waiting. Let them wait for it, so shall he do. It would be noticed that the provoking reply given by his people prompted Sayyidna Hud (علیہ السلام) to give a suitable answer which included the news that the punishment they were looking for was to come soon. But, he was a prophet. His paternal affection and the desire to do good to them forced him to say during the course of his reply that he regretted that his people had taken things without sense and life as objects of worship without having any proof from reason or revelation to support their position. Now they had become so staunch in their devotion to the false that they had started quarreling with him, a prophet of Allah.

<h2 class="title">Allah mentions the rebellion, defiance and stubbornness of Hud'speople, and their opposition to him, peace be upon him,</h2><div class="text_uthmani arabic">قَالُواْ أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ</div><p>(They said: "You have come to us that we should worship Allah Alone") Later on, the disbelievers of Quraysh said, </p><div class="text_uthmani arabic">وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ </div><p>(And (remember) when they said: "O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.") Muhammad bin Ishaq said that the people of Hud used to worship several idols, such as Suda', Samud and Al-Haba'. This is why Hud, peace be upon him, said to them, </p><div class="text_uthmani arabic">قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ</div><p>("Rijs and wrath have already fallen on you from your Lord.") you deserve `Rijs' from your Lord because of what you said. Ibn `Abbas said that, `Rijs', means scorn and anger. </p><div class="text_uthmani arabic">أَتُجَـدِلُونَنِي فِى أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤكُمُ</div><p>("Dispute you with me over names which you have named -- you and your fathers") 7:71. Hud said, do you dispute with me over these idols that you and your fathers made gods, even though they do not bring harm or benefit; did Allah give you authority or proof allowing you to worship them Hud further said, </p><div class="text_uthmani arabic">مَّا نَزَّلَ اللَّهُ بِهَا مِن سُلْطَـنٍ فَانتَظِرُواْ إِنِّى مَعَكُم مِّنَ الْمُنتَظِرِينَ</div><p>("with no authority from Allah Then wait, I am with you among those who wait.") this is a threat and warning from the Messenger to his people. </p><h2 class="title">The End of `Ad</h2><p>So Allah said; </p><div class="text_uthmani arabic">فَأَنجَيْنَـهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا وَمَا كَانُواْ مُؤْمِنِينَ </div><p>(So We saved him and those who were with him out of mercy from Us, and We severed the roots of those who belied Our Ayat; and they were not believers.) Allah mentioned several times in the Qur'an, the way the people of `Ad were destroyed stating that He sent a barren wind that destroyed everything it passed by. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ </div><p>(And as for `Ad, they were destroyed by a furious violent wind! They were subjected to it for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date palms! Do you see any remnants of them) 69:6-8 When `Ad rebelled and transgressed, Allah destroyed them with a strong wind that carried them, one by one, up in the air and brought each one of them down on his head, thus smashing his head and severing it from its body. This is why Allah said, </p><div class="text_uthmani arabic">كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ</div><p>(as if they were hollow trunks of date palms!) 69:7 Muhammad bin Ishaq said that `Ad used to live in Yemen between Oman and Hadramawt. They also spread throughout the land and defeated various peoples, because of the strength that Allah gave them. They used to worship idols instead of Allah, and Allah sent to them Prophet Hud, peace be upon him. He was from their most common lineage and was the best among them in status. Hud commanded them to worship Allah Alone and associate none with him. He also ordered them to stop committing injustice against the people. But they rejected him and ignored his call. They said, `Who is stronger than us' Some of them, however, followed Hud, although they were few and had to conceal their faith. When `Ad defied the command of Allah, rejected His Prophet, committed mischief in the earth, became arrogant and built high palaces on every high place -- without real benefit to them -- Hud spoke to them, saying, </p><div class="text_uthmani arabic">أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةً تَعْبَثُونَ </div><div class="text_uthmani arabic">وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ - وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ </div><p>("Do you build high palaces on every high place, while you do not live in them And do you get for yourselves palaces (fine buildings) as if you will live therein forever. And when you seize (somebody), seize you (him) as tyrants Have Taqwa of Allah, and obey me.") 26:128-131 However, </p><div class="text_uthmani arabic">قَالُواْ يَهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِى ءالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ</div><p>(They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil.") meaning, madness, </p><div class="text_uthmani arabic">إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ - إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ </div><p>(He said: "I call Allah to witness, and bear you witness that I am free from that which you associate with Him. So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock. Verily, my Lord is on the straight path (the truth).") 11:53-56." </p><h2 class="title">Story of the Emissary of `Ad</h2><p>Imam Ahmad recorded that Al-Harith Al-Bakri said: "I went to the Messenger of Allah to complain to him about Al-`Ala bin Al-Hadrami. When I passed by the area of Ar-Rabdhah, I found an old woman from Bani Tamim who was alone in that area. She said to me, "O servant of Allah! I need to reach the Messenger of Allah to ask him for some of my needs, will you take me to him" So I took her along with me to Al-Madinah and found the Masjid full of people. I also found a black flag raised high, while Bilal was holding a sword before the Messenger of Allah . I asked, "What is the matter with the people" They said, "The Prophet intends to send `Amr bin Al-`As (on a military expedition) somewhere." So I sat down. When the Prophet went to his house, I asked for permission to see him, and he gave me permission. I entered and greeted him. He said, "Was there a dispute between you and Bani Tamim" I said, "Yes. And we had been victorious over them. I passed by an old woman from Bani Tamim, who was alone, and she asked me to bring her to you, and she is at the door". So he allowed her in and I said, "O Allah's Messenger! What if you make a barrier between us and (the tribe of) Bani Tamim, such as Ad-Dahna' (Desert)" The old woman became angry and opposed me. So I said, "My example is the example of a sheep that carried its own destruction. I carried this woman and did not know that she was an opponent. I seek refuge with Allah and His Messenger that I become like the emissary of `Ad.' So the Prophet asked me about the emissary of `Ad, having better knowledge in it, but he liked to hear the story again. I said, "Once, `Ad suffered from a famine and they sent an emissary to get relief, whose name was Qayl. Qayl passed by Mu`awiyah bin Bakr and stayed with him for a month. Mu`awiyah supplied him with alcoholic drinks, and two female singers were singing for him. When a month ended, Qayl went to the mountains of Muhrah and said, `O Allah! You know that I did not come here to cure an ill person or to ransom a prisoner. O Allah! Give `Ad water as You used to.' So black clouds came and he was called, `Choose which one of them you wish (to go to `Ad)!' So he pointed to one of the black clouds and he heard someone proclaiming from it, `Take it, as ashes that will leave none in `Ad.' And it has been conveyed to me that the wind sent to them was no more than what would pass through this ring of mine, but it destroyed them." Abu Wa'il said, "That is true. When a man or a woman would send an emissary, they would tell him, `Do not be like the emissary of `Ad (bringing disaster and utter destruction to them instead of relief).," Imam Ahmad collected this story in the Musnad. At-Tirmidhi recorded similar wording for it, as did An-Nasa'i and Ibn Majah. </p>

Allah mentions the rebellion, defiance and stubbornness of Hud'speople, and their opposition to him, peace be upon him,قَالُواْ أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ(They said: "You have come to us that we should worship Allah Alone") Later on, the disbelievers of Quraysh said, وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (And (remember) when they said: "O Allah! If this (the Qur'an) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment.") Muhammad bin Ishaq said that the people of Hud used to worship several idols, such as Suda', Samud and Al-Haba'. This is why Hud, peace be upon him, said to them, قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ("Rijs and wrath have already fallen on you from your Lord.") you deserve `Rijs' from your Lord because of what you said. Ibn `Abbas said that, `Rijs', means scorn and anger. أَتُجَـدِلُونَنِي فِى أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤكُمُ("Dispute you with me over names which you have named -- you and your fathers") 7:71. Hud said, do you dispute with me over these idols that you and your fathers made gods, even though they do not bring harm or benefit; did Allah give you authority or proof allowing you to worship them Hud further said, مَّا نَزَّلَ اللَّهُ بِهَا مِن سُلْطَـنٍ فَانتَظِرُواْ إِنِّى مَعَكُم مِّنَ الْمُنتَظِرِينَ("with no authority from Allah Then wait, I am with you among those who wait.") this is a threat and warning from the Messenger to his people. The End of `AdSo Allah said; فَأَنجَيْنَـهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا وَمَا كَانُواْ مُؤْمِنِينَ (So We saved him and those who were with him out of mercy from Us, and We severed the roots of those who belied Our Ayat; and they were not believers.) Allah mentioned several times in the Qur'an, the way the people of `Ad were destroyed stating that He sent a barren wind that destroyed everything it passed by. Allah said in another Ayah, وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ (And as for `Ad, they were destroyed by a furious violent wind! They were subjected to it for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date palms! Do you see any remnants of them) 69:6-8 When `Ad rebelled and transgressed, Allah destroyed them with a strong wind that carried them, one by one, up in the air and brought each one of them down on his head, thus smashing his head and severing it from its body. This is why Allah said, كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ(as if they were hollow trunks of date palms!) 69:7 Muhammad bin Ishaq said that `Ad used to live in Yemen between Oman and Hadramawt. They also spread throughout the land and defeated various peoples, because of the strength that Allah gave them. They used to worship idols instead of Allah, and Allah sent to them Prophet Hud, peace be upon him. He was from their most common lineage and was the best among them in status. Hud commanded them to worship Allah Alone and associate none with him. He also ordered them to stop committing injustice against the people. But they rejected him and ignored his call. They said, `Who is stronger than us' Some of them, however, followed Hud, although they were few and had to conceal their faith. When `Ad defied the command of Allah, rejected His Prophet, committed mischief in the earth, became arrogant and built high palaces on every high place -- without real benefit to them -- Hud spoke to them, saying, أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةً تَعْبَثُونَ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ - وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ فَاتَّقُواْ اللَّهَ وَأَطِيعُونِ ("Do you build high palaces on every high place, while you do not live in them And do you get for yourselves palaces (fine buildings) as if you will live therein forever. And when you seize (somebody), seize you (him) as tyrants Have Taqwa of Allah, and obey me.") 26:128-131 However, قَالُواْ يَهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِى ءالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ(They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil.") meaning, madness, إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ - إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ (He said: "I call Allah to witness, and bear you witness that I am free from that which you associate with Him. So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock. Verily, my Lord is on the straight path (the truth).") 11:53-56." Story of the Emissary of `AdImam Ahmad recorded that Al-Harith Al-Bakri said: "I went to the Messenger of Allah to complain to him about Al-`Ala bin Al-Hadrami. When I passed by the area of Ar-Rabdhah, I found an old woman from Bani Tamim who was alone in that area. She said to me, "O servant of Allah! I need to reach the Messenger of Allah to ask him for some of my needs, will you take me to him" So I took her along with me to Al-Madinah and found the Masjid full of people. I also found a black flag raised high, while Bilal was holding a sword before the Messenger of Allah . I asked, "What is the matter with the people" They said, "The Prophet intends to send `Amr bin Al-`As (on a military expedition) somewhere." So I sat down. When the Prophet went to his house, I asked for permission to see him, and he gave me permission. I entered and greeted him. He said, "Was there a dispute between you and Bani Tamim" I said, "Yes. And we had been victorious over them. I passed by an old woman from Bani Tamim, who was alone, and she asked me to bring her to you, and she is at the door". So he allowed her in and I said, "O Allah's Messenger! What if you make a barrier between us and (the tribe of) Bani Tamim, such as Ad-Dahna' (Desert)" The old woman became angry and opposed me. So I said, "My example is the example of a sheep that carried its own destruction. I carried this woman and did not know that she was an opponent. I seek refuge with Allah and His Messenger that I become like the emissary of `Ad.' So the Prophet asked me about the emissary of `Ad, having better knowledge in it, but he liked to hear the story again. I said, "Once, `Ad suffered from a famine and they sent an emissary to get relief, whose name was Qayl. Qayl passed by Mu`awiyah bin Bakr and stayed with him for a month. Mu`awiyah supplied him with alcoholic drinks, and two female singers were singing for him. When a month ended, Qayl went to the mountains of Muhrah and said, `O Allah! You know that I did not come here to cure an ill person or to ransom a prisoner. O Allah! Give `Ad water as You used to.' So black clouds came and he was called, `Choose which one of them you wish (to go to `Ad)!' So he pointed to one of the black clouds and he heard someone proclaiming from it, `Take it, as ashes that will leave none in `Ad.' And it has been conveyed to me that the wind sent to them was no more than what would pass through this ring of mine, but it destroyed them." Abu Wa'il said, "That is true. When a man or a woman would send an emissary, they would tell him, `Do not be like the emissary of `Ad (bringing disaster and utter destruction to them instead of relief).," Imam Ahmad collected this story in the Musnad. At-Tirmidhi recorded similar wording for it, as did An-Nasa'i and Ibn Majah.

He replied: "You have already been beset with punishment and the wrath of God. Why dispute with me about names invented by you and your ancestors for which no sanction was sent down? So wait (for what is to come), I am waiting with you."

He said, “Indeed the punishment and the wrath of your Lord have fallen upon you; what! You needlessly dispute with me regarding the names you and your ancestors have fabricated? Allah has not sent down any proof concerning them; therefore wait – I too await with you.”

Said he, 'Anger and wrath from your Lord have fallen upon you. What, do you dispute with me regarding names you have named, you and your fathers, touching which God has sent down never authority? Then watch and wait; I shall be with you watching and waiting.'

Said [Hud]: "You are already beset by loath some evils and by your Sustainer's condemnation! Do you argue with me about the [empty] names which you have invented - you and your forefathers - for which God has bestowed no warrant from on high? Wait, then, [for what will happen:] verily, I shall wait with you!"

He said: surely there have befallen you wrath and indignation from your Lord. Dispute ye with me over names ye have named, ye and your fathers, for which Allah hath sent down no warranty? Wait then; I also will be with you of those who wait.

(Hud) said: "Torment and wrath have already fallen on you from your Lord. Dispute you with me over names which you have named - you and your fathers, with no authority from Allah? Then wait, I am with you among those who wait."

He said, “Condemnation and wrath have befallen you from your Lord. Are you arguing with me over names, which you and your ancestors invented, for which God sent down no authority? Just wait; I am waiting with you.”

Hud warned them: 'Surely punishment and wrath from your Lord have befallen upon you. Do you dispute with me about mere names that you and your forefathers have concocted and for which Allah has sent down no sanction? Wait, then, and I too am with you among those who wait.'

(Hud) said: "Rijs (torment) and wrath have already fallen on you from your Lord. Dispute you with me over names which you have named -- you and your fathers -- with no authority from Allah Then wait, I am with you among those who wait."

He said: Terror and wrath from your Lord have already fallen on you. Would ye wrangle with me over names which ye have named, ye and your fathers, for which no warrant from Allah hath been revealed? Then await (the consequence), lo! I (also) am of those awaiting (it).

He said, ‘Punishment and wrath from your Lord has become due against you. Do you dispute with me regarding names, which you have named—you and your fathers—for which Allah has not sent down any authority? So wait! I too am waiting along with you.’

He answered: 'The punishment and wrath of your Lord has already fallen upon you. Would you dispute with me about names which you and your fathers have invented, and for which no authority has been sent down from Allah? Wait if you will, I am waiting with you'

[Hud] said, "Already have defilement and anger fallen upon you from your Lord. Do you dispute with me concerning [mere] names you have named them, you and your fathers, for which Allah has not sent down any authority? Then wait; indeed, I am with you among those who wait."

He replied, "You will certainly be afflicted by wickedness and the wrath of God. Do you dispute with me about the names of that which you and your fathers have invented? God has given no authority to those names. Wait for God's decree and I, too, am waiting with you."

He said: Indeed uncleanness and wrath from your Lord have lighted upon you; what! do you dispute with me about names which you and your fathers have given? Allah has not sent any authority for them; wait then, I too with you will be of those who wait.

Q<u>a</u>la qad waqaAAa AAalaykum min rabbikum rijsun wagha<u>d</u>abun atuj<u>a</u>diloonanee fee asm<u>a</u>in sammaytumooh<u>a</u> antum wa<u>a</u>b<u>a</u>okum m<u>a</u> nazzala All<u>a</u>hu bih<u>a</u> min sul<u>ta</u>nin fa<b>i</b>nta<i><u>th</u></i>iroo innee maAAakum mina almunta<i><u>th</u></i>ireen<b>a</b>

He said, "Your Lord's wrath and indignation have already fallen upon you. Would you dispute with me about mere names, which you and your fathers have invented, and for which God has revealed no authority? Wait then if you will: I am waiting alongside you."

He said: "Punishment and wrath have already come upon you from your Lord: dispute ye with me over names which ye have devised - ye and your fathers,- without authority from Allah? then wait: I am amongst you, also waiting."

قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ أَتُجَٰدِلُونَنِى فِىٓ أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ

Hūd said: 'Already the punishment of Allah and His Anger is on its way! Do you argue with me about idols you and your fathers have called gods, when they have no basis, since Allah has sent down no proof of their divinity. Wait then for the punishment you ask for, for I am also waiting, for indeed it is on its way.'

Hūd said: 'Already the punishment of Allah and His Anger is on its way! Do you argue with me about idols you and your fathers have called gods, when they have no basis, since Allah has sent down no proof of their divinity. Wait then for the punishment you ask for, for I am also waiting, for indeed it is on its way.'

Then We saved him and those on his side by Our grace, and destroyed to the very last those who rejected Our signs and denied the truth.

We therefore rescued him and those with him by a great mercy from Us, and We cut off the lineage of those who denied Our signs – and they were not believers.

So We delivered him, and those with him, by a mercy from Us; and We cut off the last remnant of those who cried lies to Our signs and were not believers.

And so, by Our grace, We saved him and those who stood by him, the while We wiped out the last remnant of those who gave the lie to Our messages and would not believe.

Then We delivered him and those with him by a mercy from Us, and We utterly cut off those who belied Our signs, and would not be believers.

So We saved him and those who were with him by a Mercy from Us, and We cut the roots of those who belied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and they were not believers.

So We saved him and those with him, by mercy from Us, and We cut off the roots of those who rejected Our revelations and were not believers.

Then We delivered Hud and his companions by Our mercy, and We utterly cut off the last remnant of those who called the lie to Our signs and would not believe.

So We saved him and those who were with him out of mercy from Us, and We severed the roots of those who belied Our Ayat; and they were not believers.

And We saved him and those with him by a mercy from Us, and We cut the root of those who denied Our revelations and were not believers.

Then We delivered him and those who were with him by a mercy from Us, and We rooted out those who denied Our signs and were not faithful.

We saved him and all who were with him through Our Mercy and annihilated those who belied Our verses. They were not believers!

So We saved him and those with him by mercy from Us. And We eliminated those who denied Our signs, and they were not [at all] believers.

Through Our mercy, We saved him and his companions and destroyed the unbelievers who called Our revelations mere lies.

So We delivered him and those with him by mercy from Us, and We cut off the last of those who rejected Our communications and were not believers.

Faanjayn<u>a</u>hu wa<b>a</b>lla<u>th</u>eena maAAahu bira<u>h</u>matin minn<u>a</u> waqa<u>t</u>aAAn<u>a</u> d<u>a</u>bira alla<u>th</u>eena ka<u>thth</u>aboo bi<u>a</u>y<u>a</u>tin<u>a</u> wam<u>a</u> k<u>a</u>noo mumineen<b>a</b>

Then We saved him and those who were with him, by Our mercy; We annihilated those who denied Our signs and would not believe.

We saved him and those who adhered to him. By Our mercy, and We cut off the roots of those who rejected Our signs and did not believe.

فَأَنجَيْنَٰهُ وَٱلَّذِينَ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَمَا كَانُوا۟ مُؤْمِنِينَ

So Allah saved Hūd (peace be upon him), and those of the believers who were with him, through a mercy from Him, and He removed and destroyed those who rejected His signs, who did not have faith and deserved their punishment because of their denial.

So Allah saved Hūd (peace be upon him), and those of the believers who were with him, through a mercy from Him, and He removed and destroyed those who rejected His signs, who did not have faith and deserved their punishment because of their denial.

<p>(5)-In the last verse (72) it was said that the final outcome of the entire struggle of Sayyidna Hud (علیہ السلام) against the contumacy of the people of ` Ad was that Allah Ta` ala kept Sayyidna Hud (علیہ السلام) and those who had believed in him safe from the punishment and cut off the root of those who had belied him - and they were not of those who would have believed.</p><p>This story leaves a trail of good counsel. It reminds heedless human beings to keep remembering Allah and take to a life style which is marked with obedience to Him. Then, to those who elect to reject honest advice and refuse to learn a lesson, it shows what to expect the end. And, as for preachers and reformers, it is a mirror of the prophetic method of communication in Tabligh and Islah.</p>

(5)-In the last verse (72) it was said that the final outcome of the entire struggle of Sayyidna Hud (علیہ السلام) against the contumacy of the people of ` Ad was that Allah Ta` ala kept Sayyidna Hud (علیہ السلام) and those who had believed in him safe from the punishment and cut off the root of those who had belied him - and they were not of those who would have believed.This story leaves a trail of good counsel. It reminds heedless human beings to keep remembering Allah and take to a life style which is marked with obedience to Him. Then, to those who elect to reject honest advice and refuse to learn a lesson, it shows what to expect the end. And, as for preachers and reformers, it is a mirror of the prophetic method of communication in Tabligh and Islah.

We sent to Thamud their brother Saleh. "O you people," said he, "worship God, for you have no other god but He. Clear proof has come to you already from your Lord, and this she-camel of God is the token for you. Leave her free to graze upon God's earth, and do not molest her lest a grievous punishment should befall you.

And We sent Saleh to the tribe of Thamud, from their own community; he said, “O my people! Worship Allah – you do not have any God except Him; indeed a clear proof has come to you from your Lord; this is Allah’s she-camel – a sign for you – so leave her free to feed in Allah’s earth, and do not touch her with evil intentions for a painful punishment will seize you.”

And to Thamood their brother Salih; he said, 'O my people, serve God! You have no god other than He; there has now come to you a clear sign from your Lord -- this is the She-camel of God, to be a sign for you. Leave her that she may eat in God's earth, and do not touch her with evil, lest you be seized by a painful chastisement.

AND UNTO [the tribe of] Thamud [We sent] their brother salih He said: "O my people! Worship God alone: you have no deity other than Him. Clear evidence of the truth has now come unto you from your Sustainer. "This she-camel belonging to God shall be a token for you: so leave her alone to pasture on God's earth, and do her no harm, lest grievous chastisement befall you.

And unto Thamud We sent their brother, Salih He said: my people! worship Allah, no god ye have but He; surely there hath come unto you an evidence from your Lord. Yonder is the she-camel of Allah: a sign unto you; so leave her alone, pasturing on Allah's earth, and touch her not with evil, lest there seize you a torment afflictive.

And to Thamud (people, We sent) their brother Salih (Saleh). He said: "O my people! Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah). Indeed there has come to you a clear sign (the miracle of the coming out of a huge she-camel from the midst of a rock) from your Lord. This she-camel of Allah is a sign unto you; so you leave her to graze in Allah's earth, and touch her not with harm, lest a painful torment should seize you.

And to Thamood, their brother Saleh. He said, “O my people! Worship God; you have no god other than Him. Clarification has come to you from your Lord. This she-camel of God is a sign for you. So leave her to graze on God’s earth, and do her no harm, lest a painful penalty seizes you.”

And to Thamud We sent forth their brother. Salih. He said to them: 'O my people! Serve Allah, you have no other god than Him. Truly there has come to you a clear proof from your Lord. This she-camel from Allah is a Divine portent for you. So leave her alone to pasture on Allah's earth, and touch her with no evil lest a painful chastisement should seize you.

And to Thamud (people, We sent) their brother Salih. He said: "O my people! Worship Allah! You have no other god but Him. Indeed there has come to you a clear sign from your Lord. This she-camel of Allah is a sign unto you; so you leave her to graze in Allah's earth, and touch her not with harm, lest a painful torment should seize you.

And to (the tribe of) Thamud (We sent) their brother Salih. He said: O my people! Serve Allah. Ye have no other Allah save Him. A wonder from your Lord hath come unto you. Lo! this is the camel of Allah, a token unto you; so let her feed in Allah's earth, and touch her not with hurt lest painful torment seize you.

And to [the people of] Thamud [We sent] Salih, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. There has certainly come to you a manifest proof from your Lord. This she-camel of Allah is a sign for you. Let her alone to graze [freely] in Allah’s land, and do not cause her any harm, for then you shall be seized by a painful punishment.

And to Thamood We sent their brother Salih. He said: 'Worship Allah, my nation, for you have no god except He. A clear proof has come to you from your Lord. Here is the shecamel of Allah, a sign for you. Leave her to graze in the earth of Allah and do not touch her with evil, lest a painful punishment seizes you.

And to the Thamud [We sent] their brother Salih. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. This is the she-camel of Allah [sent] to you as a sign. So leave her to eat within Allah 's land and do not touch her with harm, lest there seize you a painful punishment.

We sent Salih to his brethren, the tribe of Thamud, who told them, "Worship God your only Lord. Authoritative evidence has come to you from your Lord and this she-camel is the evidence for you from God. Let her graze in the land of God. Do not give her any trouble lest a painful torment will strike you.

And to Samood (We sent) their brother Salih. He said: O my people! serve Allah, you have no god other than Him; clear proof indeed has come to you from your Lord; this is (as) Allah's she-camel for you-- a sign, therefore leave her alone to pasture on Allah's earth, and do not touch her with any harm, otherwise painful chastisement will overtake you.

Wail<u>a</u> thamooda akh<u>a</u>hum <u>sa</u>li<u>h</u>an q<u>a</u>la y<u>a</u> qawmi oAAbudoo All<u>a</u>ha m<u>a</u> lakum min il<u>a</u>hin ghayruhu qad j<u>a</u>atkum bayyinatun min rabbikum h<u>ath</u>ihi n<u>a</u>qatu All<u>a</u>hi lakum <u>a</u>yatan fa<u>th</u>arooh<u>a</u> takul fee ar<u>d</u>i All<u>a</u>hi wal<u>a</u> tamassooh<u>a</u> bisooin fayakhu<u>th</u>akum AAa<u>tha</u>bun aleem<b>un</b>

To the Thamud We sent their brother Salih. He said, "O my people, worship God; you have no other god but Him. A veritable proof has come to you from your Lord: this is God's she-camel, a sign for you, so let her feed in God's land and do not harm her in any way, or you will be overwhelmed by a painful punishment.

To the Thamud people (We sent) Salih, one of their own brethren: He said: "O my people! worship Allah: ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! This she-camel of Allah is a Sign unto you: So leave her to graze in Allah's earth, and let her come to no harm, or ye shall be seized with a grievous punishment.

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةً فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ وَلَا تَمَسُّوهَا بِسُوٓءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ

Then Allah sent to the tribe of Thamūd their brother Ṣāliḥ, to call them to belief in the Oneness of Allah and to worship Him alone. Ṣāliḥ said: 'O People! Believe in Allah alone, you have no other God worthy of being worshipped. I have come to you with a sign proving the truth of what I have brought you: namely a camel which will come out of a rock. It has an allocated time to drink from the water, and for you a seperate time to drink. Allow her to eat within Allah’s land and do not harm her in any way, or a painful punishment would befall you.'

Then Allah sent to the tribe of Thamūd their brother Ṣāliḥ, to call them to belief in the Oneness of Allah and to worship Him alone. Ṣāliḥ said: 'O People! Believe in Allah alone, you have no other God worthy of being worshipped. I have come to you with a sign proving the truth of what I have brought you: namely a camel which will come out of a rock. It has an allocated time to drink from the water, and for you a seperate time to drink. Allow her to eat within Allah’s land and do not harm her in any way, or a painful punishment would befall you.'

<p>Commentary</p><p>These verses tell us about Sayyidna Salih and his people, the Thamud. The account of the people of Sayyidna Nuh (علیہ السلام) and Sayyidna Hud (علیہ السلام) has appeared earlier. Similar introductions of past prophets and their peoples, highlighting the call of truth given by prophets and the disbelief and denial of their peoples, and the terrible consequences that overtook them continue to be the main subject as far as the end of Surah al-A` raf.</p><p>In the first of the four verses cited above (73), it was said: وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا (And to Thamud, [ We sent ] their brother, Salih). Earlier, in the account given about the people of ` Ad, it was stated that ` Ad and Thamud is the name of two persons who are among the progeny of the same grandfather. The children of these two also came to be known by their name and their two groups became two separate peoples. One of them was called the people of ` Ad and the other, the people of Thamud. They lived in the north-western part of Arabia. Their main city was called Hijr which is now known as Madain Salih. Like the people of ` Ad, the people of Thamud were also wealthy, powerful, brave and artistically inclined. They were skilled in sculpture and architecture. Besides making palaces on open grounds, they were known to hew out mountains and create living spaces and structures on and inside them. In his book, ` Ard al-Qur'an, Maulana Sayyid Sulaiman Nadvi has said that their architectural momentous still exist. They have Iramic and Thamudic inscriptions carved on them.</p><p>It generally happens that worldly wealth and high living would estrange people away from the remembrance of their Creator and the ultimate encounter with Him in the Hereafter and push them on to the ways of error - as was the case with the people of Thamud.</p><p>Not forgotten by the world of the time, though, was the punishment of Flood that came upon the people of Sayyidna Nuh (علیہ السلام) . Then, for them, the destruction of their brethren, the people of ` Ad was current history. But, wealth and power have a pull of their own. No sooner does one affluent structure collapse on its foundation, there comes another person, another group who would raise a higher structure on the same foundation totally ignoring what had happened before. When the people of ` Ad were destroyed, the people of Thamud inherited their mansions and lands and it was at the same places they erected their venues of luxury, places where their own brethren had faced destruction. And as if this was not enough, they started indulging in the same deeds as were done by the people of ` Ad. They too became heedless of their Creator and unmindful of the Hereafter only to stoop to the level of worshiping idols and associating others in the Divinity of Allah. Then, Allah Ta` ala - in accordance with His constant practice - sent Sayyidna Salih (علیہ السلام) as His messenger so that he would guide them on to the straight path. Sayyidna Salih (علیہ السلام) in terms of his lineage and country, was one of the people of Thamud as he too came from the progeny of Sam. Therefore, the Qur'an has called him a brother of the people of Thamud - as in: اَخَاھُم صٰلِحاً (their brother,</p><p>Salih - 73). The call given by Sayyidna Salih (علیہ السلام) to his people is no different from the call messengers from Sayyidna Adam (علیہ السلام) to the last of them have been giving all along - as mentioned in the Qur'an: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّ‌سُولًا أَنِ اعْبُدُوا اللَّـهَ وَاجْتَنِبُوا الطَّاغُوتَ (We have sent to every community a messenger so that he tells them to worship Allah and shun idols - 16:36). This is what Sayyidna Salih (علیہ السلام) said to his people, just as it was done by past prophets: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ (0 my people, worship Allah. You have no god other than Him).</p><p>Then, along with it, he also said قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ that is, now there has come to you from your Lord a very clear sign. This ` sign' refers to the unusual she-camel which finds a brief mention in the present verse while details appear in different Surahs of the Qur'an. The background of this event concerning the she-camel goes back to the time when Sayyidna Salih (علیہ السلام) started preaching as a young man. He kept doing his duty until marks of old age started showing on him. He still did not seem to give up. His people became impatient with his repeated efforts to make them believe in one God. So they decided to come up with a demand which it would be impossible for him to fulfill and, as a result, they would prevail as winners of the confrontation. The demand that they made was: If you are really a messenger of Allah, make a she-camel come out from Katibah, this hill of ours, and it has to be in its tenth month of pregnancy while being strong and healthy.</p><p>The first thing Sayyidna Salih (علیہ السلام) did was to take a pledge from them. He asked them if he fulfilled this demand of theirs, would they all believe in him and in his Da'wah. When all of them made a compact, Sayyidna Salih (علیہ السلام) made two raka'at of Salah and made a Du` a' before Allah Ta` ala: For You nothing is difficult. Let their demand be fulfilled. Soon after the Du` a', there was a rumble in the hill, a big rock blasted out, and out came a she-camel as demanded.</p><p>Seeing this mind-boggling miracle of Sayyidna Salih (علیہ السلام) ، some from among those people became believers instantly. As for the rest of them, they too decided to enter the fold of faith they have been rejecting upto that time. But, some of their chiefs who were the real promoters of idol-worship, talked them out of it. When Sayyidna Salih (علیہ السلام) saw that his people had broken the pledge, he was concerned for them. The danger was that they might be subjected to punishment for having done that. Thus, feeling for them, he advised them not to harm the she-camel in any way, and keep protecting it, in which case, they may stay safe against the danger of punishment, otherwise, they might be seized in punishment immediately. This is the subject matter of what has been said in the following sentences of verse 73: هَـٰذِهِ نَاقَةُ اللَّـهِ لَكُمْ آيَةً ۖ فَذَرُ‌وهَا تَأْكُلْ فِي أَرْ‌ضِ اللَّـهِ ۖ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ ۔ (This is the she-camel of Allah, a sign for you. So, leave her to eat on the earth of Allah and do not touch her with mischief, lest a painful punishment should seize you). This she-camel has been called ` the she-camel of Allah' because it was a proof of the perfect power of Allah and had appeared in an extra-ordinary manner as a miracle of Sayyidna Salih (علیہ السلام) . The expression: تَأْكُلْ فِي أَرْ‌ضِ اللَّـهِ (to eat on the earth of Allah) indicates that the she-camel should be left free to eat and drink because what she would eat and drink was not owned by them. The earth belonged to Allah and He was the creator of the produce it yielded. So, she was to be left free to eat from the natural grazing grounds of the earth of Allah.</p><p>The well from which the people of Thamud got their water was the one from which this she-camel got her share of water to drink. But, when this she-camel, an extra ordinary creation of Allah, drank her share of water, she would drink up all the water in the well. Sayyidna Salih (علیہ السلام) had, following the Divine will, given the verdict that the she-camel would drink water from the well one day and the next day the rest of Thamud people will have water from the well for themselves. It so happened that the day the she-camel drank water from the well, others would get milk from the she-camel, in lieu of water, in such quantity that they would fill out their water containers with it. This distribution of water has been referred to elsewhere in the Qur'an in the following words addressed to Sayyidria Salih (علیہ السلام) وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْ‌بٍ مُّحْتَضَرٌ‌ ﴿28﴾ (54:28) that is, the water of the well is to be divided between them, one day for the she-camel and the other for his people, and this distribution will be watched by angels lest anyone does against it.' In another verse (26:155), it was said: قَالَ هَـٰذِهِ نَاقَةٌ لَّهَا شِرْ‌بٌ وَلَكُمْ شِرْ‌بُ يَوْمٍ مَّعْلُومٍ ﴿155﴾ that is, ` this is a she-camel of Allah; water for one day is her right and water for the other day is fixed for you'.</p>

CommentaryThese verses tell us about Sayyidna Salih and his people, the Thamud. The account of the people of Sayyidna Nuh (علیہ السلام) and Sayyidna Hud (علیہ السلام) has appeared earlier. Similar introductions of past prophets and their peoples, highlighting the call of truth given by prophets and the disbelief and denial of their peoples, and the terrible consequences that overtook them continue to be the main subject as far as the end of Surah al-A` raf.In the first of the four verses cited above (73), it was said: وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا (And to Thamud, [ We sent ] their brother, Salih). Earlier, in the account given about the people of ` Ad, it was stated that ` Ad and Thamud is the name of two persons who are among the progeny of the same grandfather. The children of these two also came to be known by their name and their two groups became two separate peoples. One of them was called the people of ` Ad and the other, the people of Thamud. They lived in the north-western part of Arabia. Their main city was called Hijr which is now known as Madain Salih. Like the people of ` Ad, the people of Thamud were also wealthy, powerful, brave and artistically inclined. They were skilled in sculpture and architecture. Besides making palaces on open grounds, they were known to hew out mountains and create living spaces and structures on and inside them. In his book, ` Ard al-Qur'an, Maulana Sayyid Sulaiman Nadvi has said that their architectural momentous still exist. They have Iramic and Thamudic inscriptions carved on them.It generally happens that worldly wealth and high living would estrange people away from the remembrance of their Creator and the ultimate encounter with Him in the Hereafter and push them on to the ways of error - as was the case with the people of Thamud.Not forgotten by the world of the time, though, was the punishment of Flood that came upon the people of Sayyidna Nuh (علیہ السلام) . Then, for them, the destruction of their brethren, the people of ` Ad was current history. But, wealth and power have a pull of their own. No sooner does one affluent structure collapse on its foundation, there comes another person, another group who would raise a higher structure on the same foundation totally ignoring what had happened before. When the people of ` Ad were destroyed, the people of Thamud inherited their mansions and lands and it was at the same places they erected their venues of luxury, places where their own brethren had faced destruction. And as if this was not enough, they started indulging in the same deeds as were done by the people of ` Ad. They too became heedless of their Creator and unmindful of the Hereafter only to stoop to the level of worshiping idols and associating others in the Divinity of Allah. Then, Allah Ta` ala - in accordance with His constant practice - sent Sayyidna Salih (علیہ السلام) as His messenger so that he would guide them on to the straight path. Sayyidna Salih (علیہ السلام) in terms of his lineage and country, was one of the people of Thamud as he too came from the progeny of Sam. Therefore, the Qur'an has called him a brother of the people of Thamud - as in: اَخَاھُم صٰلِحاً (their brother,Salih - 73). The call given by Sayyidna Salih (علیہ السلام) to his people is no different from the call messengers from Sayyidna Adam (علیہ السلام) to the last of them have been giving all along - as mentioned in the Qur'an: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّ‌سُولًا أَنِ اعْبُدُوا اللَّـهَ وَاجْتَنِبُوا الطَّاغُوتَ (We have sent to every community a messenger so that he tells them to worship Allah and shun idols - 16:36). This is what Sayyidna Salih (علیہ السلام) said to his people, just as it was done by past prophets: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ (0 my people, worship Allah. You have no god other than Him).Then, along with it, he also said قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ that is, now there has come to you from your Lord a very clear sign. This ` sign' refers to the unusual she-camel which finds a brief mention in the present verse while details appear in different Surahs of the Qur'an. The background of this event concerning the she-camel goes back to the time when Sayyidna Salih (علیہ السلام) started preaching as a young man. He kept doing his duty until marks of old age started showing on him. He still did not seem to give up. His people became impatient with his repeated efforts to make them believe in one God. So they decided to come up with a demand which it would be impossible for him to fulfill and, as a result, they would prevail as winners of the confrontation. The demand that they made was: If you are really a messenger of Allah, make a she-camel come out from Katibah, this hill of ours, and it has to be in its tenth month of pregnancy while being strong and healthy.The first thing Sayyidna Salih (علیہ السلام) did was to take a pledge from them. He asked them if he fulfilled this demand of theirs, would they all believe in him and in his Da'wah. When all of them made a compact, Sayyidna Salih (علیہ السلام) made two raka'at of Salah and made a Du` a' before Allah Ta` ala: For You nothing is difficult. Let their demand be fulfilled. Soon after the Du` a', there was a rumble in the hill, a big rock blasted out, and out came a she-camel as demanded.Seeing this mind-boggling miracle of Sayyidna Salih (علیہ السلام) ، some from among those people became believers instantly. As for the rest of them, they too decided to enter the fold of faith they have been rejecting upto that time. But, some of their chiefs who were the real promoters of idol-worship, talked them out of it. When Sayyidna Salih (علیہ السلام) saw that his people had broken the pledge, he was concerned for them. The danger was that they might be subjected to punishment for having done that. Thus, feeling for them, he advised them not to harm the she-camel in any way, and keep protecting it, in which case, they may stay safe against the danger of punishment, otherwise, they might be seized in punishment immediately. This is the subject matter of what has been said in the following sentences of verse 73: هَـٰذِهِ نَاقَةُ اللَّـهِ لَكُمْ آيَةً ۖ فَذَرُ‌وهَا تَأْكُلْ فِي أَرْ‌ضِ اللَّـهِ ۖ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ ۔ (This is the she-camel of Allah, a sign for you. So, leave her to eat on the earth of Allah and do not touch her with mischief, lest a painful punishment should seize you). This she-camel has been called ` the she-camel of Allah' because it was a proof of the perfect power of Allah and had appeared in an extra-ordinary manner as a miracle of Sayyidna Salih (علیہ السلام) . The expression: تَأْكُلْ فِي أَرْ‌ضِ اللَّـهِ (to eat on the earth of Allah) indicates that the she-camel should be left free to eat and drink because what she would eat and drink was not owned by them. The earth belonged to Allah and He was the creator of the produce it yielded. So, she was to be left free to eat from the natural grazing grounds of the earth of Allah.The well from which the people of Thamud got their water was the one from which this she-camel got her share of water to drink. But, when this she-camel, an extra ordinary creation of Allah, drank her share of water, she would drink up all the water in the well. Sayyidna Salih (علیہ السلام) had, following the Divine will, given the verdict that the she-camel would drink water from the well one day and the next day the rest of Thamud people will have water from the well for themselves. It so happened that the day the she-camel drank water from the well, others would get milk from the she-camel, in lieu of water, in such quantity that they would fill out their water containers with it. This distribution of water has been referred to elsewhere in the Qur'an in the following words addressed to Sayyidria Salih (علیہ السلام) وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْ‌بٍ مُّحْتَضَرٌ‌ ﴿28﴾ (54:28) that is, the water of the well is to be divided between them, one day for the she-camel and the other for his people, and this distribution will be watched by angels lest anyone does against it.' In another verse (26:155), it was said: قَالَ هَـٰذِهِ نَاقَةٌ لَّهَا شِرْ‌بٌ وَلَكُمْ شِرْ‌بُ يَوْمٍ مَّعْلُومٍ ﴿155﴾ that is, ` this is a she-camel of Allah; water for one day is her right and water for the other day is fixed for you'.

<h2 class="title">Thamud: Their Land and Their Lineage</h2><p>Scholars of Tafsir and genealogy say that (the tribe of Thamud descended from) Thamud bin `Athir bin Iram bin Sam bin Nuh, and he is brother of Jadis son of `Athir, similarly the tribe of Tasm, and they were from the ancient Arabs, Al-`Aribah, before the time of Ibrahim, Thamud came after `Ad. They dwelled between the area of the Hijaz (Western Arabia) and Ash-Sham (Greater Syria). The Messenger of Allah passed by the area and ruins of Thamud when he went to Tabuk (in northern Arabia) during the ninth year of Hijrah. Imam Ahmad recorded that Ibn `Umar said, "When the Messenger of Allah went to the area of Al-Hijr in Tabuk with the people, he camped near the homes of Thamud, in Al-Hijr and the people brought water from the wells that Thamud used before. They used that water to make dough and placed the pots (on fire) for cooking. However, the Prophet commanded them to spill the contents of the pots and to give the dough to their camels. He then marched forth with them from that area to another area, near the well that the camel (as will follow) used to drink from. He forbade the Companions from entering the area where people were tormented, saying, </p><div class="text_uthmani arabic">«إِنِّي أَخْشَى أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ فَلَا تَدْخُلُوا عَلَيْهِم»</div><p>(I fear that what befell them might befall you as well. Therefore, do not enter on them.)" Ahmad narrated that `Abdullah bin `Umar said that the Messenger of Allah said while in the Hijr area, </p><div class="text_uthmani arabic">«لَا تَدْخُلُوا عَلَى هؤُلَاءِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ أَنْ يُصِيبَكُمْ مِثْلَ مَا أَصَابَهُم»</div><p>(Do not enter on these who were tormented, unless you do so while crying. If you are not crying, then do not enter on them, so that what befell them does not befall you, as well.) The basis of this Hadith is mentioned in Two Sahihs. </p><h2 class="title">The Story of Prophet Salih and Thamud</h2><p>Allah said, </p><div class="text_uthmani arabic">وَإِلَى ثَمُودَ</div><p>(And to Thamud), meaning, to the tribe of Thamud, We sent their brother Salih, </p><div class="text_uthmani arabic">قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ</div><p>(He said: "O my people! Worship Allah! You have no other god but Him.") All Allah's Messengers called to the worship of Allah alone without partners. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ </div><p>(And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.") 21:25 and, </p><div class="text_uthmani arabic">وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ</div><p>(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut (all false deities)") 16:36. </p><h2 class="title">Thamud asked that a Camel appear from a Stone, and it did</h2><p>Prophet Salih said, </p><div class="text_uthmani arabic">قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ هَـذِهِ نَاقَةُ اللَّهِ لَكُمْ ءَايَةً</div><p>("Indeed there has come to you a clear sign from your Lord. This she-camel of Allah is a sign unto you;") meaning, a miracle has come to you from Allah testifying to the truth of what I came to you with. Salih's people asked him to produce a miracle and suggested a certain solid rock that they chose, which stood lonely in the area of Hijr, and which was called Al-Katibah. They asked him to bring a pregnant camel out of that stone. Salih took their covenant and promises that if Allah answers their challenge, they would believe and follow him. When they gave him their oaths and promises to that, Salih started praying and invoked Allah (to produce that miracle). All of a sudden, the stone moved and broke apart, producing a she-camel with thick wool. It was pregnant and its fetus was visibly moving in its belly, exactly as Salih's people asked. This is when their chief, Jundu` bin `Amr, and several who followed him believed. The rest of the noblemen of Thamud wanted to believe as well, but Dhu'ab bin `Amr bin Labid, Al-Habbab, who tended their idols, and Rabbab bin Sum`ar bin Jilhis stopped them. One of the cousins of Jundu` bin `Amr, whose name was Shihab bin Khalifah bin Mikhlat bin Labid bin Jawwas, was one of the leaders of Thamud, and he also wanted to accept the message. However, the chiefs whom we mentioned prevented him, and he conceded to their promptings. The camel remained in Thamud, as well as, its offspring after she delivered it before them. The camel used to drink from its well on one day and leave the well for Thamud the next day. They also used to drink its milk, for on the days she drank water, they used to milk her and fill their containers from its milk. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَنَبِّئْهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُّحْتَضَرٌ </div><p>(And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)) 54:28 and, </p><div class="text_uthmani arabic">هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ</div><p>(Here is a she-camel: it has a right to drink (water), and you have a right to drink (water) (each) on a day, known) 26:155 The camel used to graze in some of their valleys, going through a pass and coming out through another pass. She did that so as to be able to move easily, because she used to drink a lot of water. She was a tremendous animal that had a strikingly beautiful appearance. When she used to pass by their cattle, the cattle would be afraid of her. When this matter continued for a long time and Thamud's rejection of Salih became intense, they intended to kill her so that they could take the water for themselves every day. It was said that all of them (the disbelievers of Thamud) conspired to kill the camel. Qatadah said that he was told that, "The designated killer of the camel approached them all, including women in their rooms and children, and found out that all of them agreed to kill her." This fact is apparent from the wording of the Ayat, </p><div class="text_uthmani arabic">فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدمَ عَلَيْهِمْ رَبُّهُمْ بِذَنبِهِمْ فَسَوَّاهَا </div><p>(Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction!) 91:14, and, </p><div class="text_uthmani arabic">وَءَاتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا</div><p>(And We sent the she-camel to Thamud as a clear sign, but they did her wrong.) 17:59 Allah said here, </p><div class="text_uthmani arabic">فَعَقَرُواْ النَّاقَةَ</div><p>(So they killed the she-camel) Therefore, these Ayat stated that the entire tribe shared in agreeing to this crime, and Allah knows best. </p><h2 class="title">Thamud kills the She-Camel</h2><p>Imam Abu Ja`far Ibn Jarir and other scholars of Tafsir said that the reason behind killing the camel was that a disbelieving old woman among them named Umm Ghanm `Unayzah, the daughter of Ghanm bin Mijlaz, had the severest enmity among Thamud towards Salih, peace be upon him. She had beautiful daughters and she was wealthy, and Dhu'ab bin `Amr, one of the leaders of Thamud, was her husband. There was another noblewoman whose name was Saduf bint Al-Muhayya bin Dahr bin Al-Muhayya, who was of noble family, wealthy and beautiful. She was married to a Muslim man from Thamud, but she left him. These two women offered a prize for those who swore to them that they would kill the camel. Once, Saduf summoned a man called Al-Habbab and offered herself to him if he would kill the camel, but he refused. So she called a cousin of hers whose name was Musaddi` bin Mihraj bin Al-Muhayya, and he agreed. As for `Unayzah bint Ghanm, she called Qudar bin Salif bin Jundu`, a short person with red-blue skin, a bastard, according to them. Qudar was not the son of his claimed father, Salif, but the son of another man called, Suhyad. However, he was born on Salif's bed (and thus named after him). `Unayzah said to Qudar, "I will give you any of my daughters you wish, if you kill the camel." Qudar bin Salif and Musaddi` bin Mihraj went along and recruited several mischievous persons from Thamud to kill the camel. Seven more from Thamud agreed, and the group became nine, as Allah described, when He said, </p><div class="text_uthmani arabic">وَكَانَ فِى الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِى الاٌّرْضِ وَلاَ يُصْلِحُونَ </div><p>(And there were in the city nine men, who made mischief in the land, and would not reform.) These nine men were chiefs of their people, and they lured the entire tribe into agreeing to kill the camel. So they waited until the camel left the water well, where Qudar waited beside a rock on its path, while Musaddi` waited at another rock. When the camel passed by Musaddi` he shot an arrow at her and the arrow pierced her leg. At that time, `Unayzah came out and ordered her daughter, who was among the most beautiful women, to uncover her face for Qudar, encouraging Qudar to swing his sword, hitting the camel on her knee. So she fell to the ground and screamed once to warn her offspring. Qudar stabbed her in her neck and slaughtered her. Her offspring went up a high rock and screamed. `Abdur-Razzaq recorded from Ma`mar that someone reported from Al-Hasan Al-Basari that the offspring said, "O my Lord! Where is my mother" It was said that her offspring screamed thrice and entered a rock and vanished in it, or, they followed it and killed it together with its mother. Allah knows best. When they finished the camel off and the news reached Prophet Salih, he came to them while they were gathered. When he saw the camel, he cried and proclaimed, </p><div class="text_uthmani arabic">تَمَتَّعُواْ فِى دَارِكُمْ ثَلَـثَةَ أَيَّامٍ</div><p>("Enjoy yourselves in your homes for three days.") 11:65 </p><h2 class="title">The Wicked Ones Plot to Kill Prophet Salih, But the Torment descended on Them</h2><p>The nine wicked persons killed the camel on a Wednesday, and that night, they conspired to kill Salih. They said, "If he is truthful, we should finish him before we are finished. If he is a liar, we will make him follow his camel." </p><div class="text_uthmani arabic">قَالُواْ تَقَاسَمُواْ بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَـدِقُونَ - وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ </div><p>(They said: "Swear one to another by Allah that we shall make a secret night attack on him and his household, and thereafter we will surely say to his near relatives: `We witnessed not the destruction of his household, and verily, we are telling the truth."' So they plotted a plot, and We planned a plan, while they perceived not.) 27:49-50 When they conspired to kill Salih and gathered at night to carry out their plot, Allah, to Whom belongs all might and Who protects His Messengers, rained down stones that smashed the heads of these nine people before the rest of the tribe. On Thursday, the first of the three days of respite, the people woke up and their faces were pale (yellow), just as Prophet Salih had promised them. On the second day of respite, Friday, they woke up and found their faces had turned red. On the third day of the respite, Saturday, they woke up with their faces black. On Sunday, they wore the fragrance of Hanut the perfume for enshrouding the dead before burial and awaited Allah's torment and revenge, we seek refuge with Allah from it. They did not know what will be done to them or how and from where the torment would come. When the sun rose, the Sayhah (loud cry) came from the sky and a severe tremor overtook them from below; the souls were captured and the bodies became lifeless, all in an hour. </p><div class="text_uthmani arabic">فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ</div><p>(And they lay (dead), prostrate in their homes.) They became dead and lifeless and none among them, whether young, old, male or female, escaped the torment. The scholars of Tafsir said that none from the offspring of Thamud remained, except Prophet Salih and those who believed in him. A disbelieving man called Abu Righal was in the Sacred Area at the time and the torment that befell his people did not touch him. When he went out of the Sacred Area one day, a stone fell from the sky and killed him. `Abdur-Razzaq narrated that Ma`mar said that Isma`il bin Umayyah said that the Prophet passed by the gravesite of Abu Righal and asked the Companions if they knew whose grave it was. They said, "Allah and His Messenger know better." He said, </p><div class="text_uthmani arabic">«أَتَدْرُونَ مَنْ هَذَا؟»</div><div class="text_uthmani arabic">قالوا الله ورسوله أعلم، قال </div><div class="text_uthmani arabic">«هَذَا قَبْرُ أَبِي رِغَالٍ رَجُلٍ مِنْ ثَمُودَ كَانَ فِي حَرَمِ اللهِ فَمَنَعَهُ حَرَمُ اللهِ عَذَابَ اللهِ، فَلَمَّا خَرَجَ أَصَابَهُ مَا أَصَابَ قَومهُ فَدُفِنَ هَاهُنَا وَدُفِنَ مَعَهُ غُصْنٌ مِنْ ذَهَبٍ، فَنَزَلَ الْقَوْمُ فَابْتَدَرُوهُ بِأَسْيَافِهِمْ فَبَحَثُوا عَنْهُ فَاسْتَخْرَجُوا الْغُصْن»</div><p>(This is the grave of Abu Righal, a man from Thamud. He was in the Sacred Area of Allah and this fact saved him from receiving Allah's torment. When he went out of the Sacred Area, what befell his people also befell him. He was buried here along with a branch made from gold.) So the people used their swords and looked for the golden branch and found it. `Abdur-Razzaq narrated that Ma`mar said that Az-Zuhri said that Abu Righal is the father of the tribe of Thaqif. </p>

Thamud: Their Land and Their LineageScholars of Tafsir and genealogy say that (the tribe of Thamud descended from) Thamud bin `Athir bin Iram bin Sam bin Nuh, and he is brother of Jadis son of `Athir, similarly the tribe of Tasm, and they were from the ancient Arabs, Al-`Aribah, before the time of Ibrahim, Thamud came after `Ad. They dwelled between the area of the Hijaz (Western Arabia) and Ash-Sham (Greater Syria). The Messenger of Allah passed by the area and ruins of Thamud when he went to Tabuk (in northern Arabia) during the ninth year of Hijrah. Imam Ahmad recorded that Ibn `Umar said, "When the Messenger of Allah went to the area of Al-Hijr in Tabuk with the people, he camped near the homes of Thamud, in Al-Hijr and the people brought water from the wells that Thamud used before. They used that water to make dough and placed the pots (on fire) for cooking. However, the Prophet commanded them to spill the contents of the pots and to give the dough to their camels. He then marched forth with them from that area to another area, near the well that the camel (as will follow) used to drink from. He forbade the Companions from entering the area where people were tormented, saying, «إِنِّي أَخْشَى أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ فَلَا تَدْخُلُوا عَلَيْهِم»(I fear that what befell them might befall you as well. Therefore, do not enter on them.)" Ahmad narrated that `Abdullah bin `Umar said that the Messenger of Allah said while in the Hijr area, «لَا تَدْخُلُوا عَلَى هؤُلَاءِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ أَنْ يُصِيبَكُمْ مِثْلَ مَا أَصَابَهُم»(Do not enter on these who were tormented, unless you do so while crying. If you are not crying, then do not enter on them, so that what befell them does not befall you, as well.) The basis of this Hadith is mentioned in Two Sahihs. The Story of Prophet Salih and ThamudAllah said, وَإِلَى ثَمُودَ(And to Thamud), meaning, to the tribe of Thamud, We sent their brother Salih, قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ(He said: "O my people! Worship Allah! You have no other god but Him.") All Allah's Messengers called to the worship of Allah alone without partners. Allah said in other Ayat, وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.") 21:25 and, وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut (all false deities)") 16:36. Thamud asked that a Camel appear from a Stone, and it didProphet Salih said, قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ هَـذِهِ نَاقَةُ اللَّهِ لَكُمْ ءَايَةً("Indeed there has come to you a clear sign from your Lord. This she-camel of Allah is a sign unto you;") meaning, a miracle has come to you from Allah testifying to the truth of what I came to you with. Salih's people asked him to produce a miracle and suggested a certain solid rock that they chose, which stood lonely in the area of Hijr, and which was called Al-Katibah. They asked him to bring a pregnant camel out of that stone. Salih took their covenant and promises that if Allah answers their challenge, they would believe and follow him. When they gave him their oaths and promises to that, Salih started praying and invoked Allah (to produce that miracle). All of a sudden, the stone moved and broke apart, producing a she-camel with thick wool. It was pregnant and its fetus was visibly moving in its belly, exactly as Salih's people asked. This is when their chief, Jundu` bin `Amr, and several who followed him believed. The rest of the noblemen of Thamud wanted to believe as well, but Dhu'ab bin `Amr bin Labid, Al-Habbab, who tended their idols, and Rabbab bin Sum`ar bin Jilhis stopped them. One of the cousins of Jundu` bin `Amr, whose name was Shihab bin Khalifah bin Mikhlat bin Labid bin Jawwas, was one of the leaders of Thamud, and he also wanted to accept the message. However, the chiefs whom we mentioned prevented him, and he conceded to their promptings. The camel remained in Thamud, as well as, its offspring after she delivered it before them. The camel used to drink from its well on one day and leave the well for Thamud the next day. They also used to drink its milk, for on the days she drank water, they used to milk her and fill their containers from its milk. Allah said in other Ayat, وَنَبِّئْهُمْ أَنَّ الْمَآءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُّحْتَضَرٌ (And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)) 54:28 and, هَـذِهِ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ(Here is a she-camel: it has a right to drink (water), and you have a right to drink (water) (each) on a day, known) 26:155 The camel used to graze in some of their valleys, going through a pass and coming out through another pass. She did that so as to be able to move easily, because she used to drink a lot of water. She was a tremendous animal that had a strikingly beautiful appearance. When she used to pass by their cattle, the cattle would be afraid of her. When this matter continued for a long time and Thamud's rejection of Salih became intense, they intended to kill her so that they could take the water for themselves every day. It was said that all of them (the disbelievers of Thamud) conspired to kill the camel. Qatadah said that he was told that, "The designated killer of the camel approached them all, including women in their rooms and children, and found out that all of them agreed to kill her." This fact is apparent from the wording of the Ayat, فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدمَ عَلَيْهِمْ رَبُّهُمْ بِذَنبِهِمْ فَسَوَّاهَا (Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction!) 91:14, and, وَءَاتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا(And We sent the she-camel to Thamud as a clear sign, but they did her wrong.) 17:59 Allah said here, فَعَقَرُواْ النَّاقَةَ(So they killed the she-camel) Therefore, these Ayat stated that the entire tribe shared in agreeing to this crime, and Allah knows best. Thamud kills the She-CamelImam Abu Ja`far Ibn Jarir and other scholars of Tafsir said that the reason behind killing the camel was that a disbelieving old woman among them named Umm Ghanm `Unayzah, the daughter of Ghanm bin Mijlaz, had the severest enmity among Thamud towards Salih, peace be upon him. She had beautiful daughters and she was wealthy, and Dhu'ab bin `Amr, one of the leaders of Thamud, was her husband. There was another noblewoman whose name was Saduf bint Al-Muhayya bin Dahr bin Al-Muhayya, who was of noble family, wealthy and beautiful. She was married to a Muslim man from Thamud, but she left him. These two women offered a prize for those who swore to them that they would kill the camel. Once, Saduf summoned a man called Al-Habbab and offered herself to him if he would kill the camel, but he refused. So she called a cousin of hers whose name was Musaddi` bin Mihraj bin Al-Muhayya, and he agreed. As for `Unayzah bint Ghanm, she called Qudar bin Salif bin Jundu`, a short person with red-blue skin, a bastard, according to them. Qudar was not the son of his claimed father, Salif, but the son of another man called, Suhyad. However, he was born on Salif's bed (and thus named after him). `Unayzah said to Qudar, "I will give you any of my daughters you wish, if you kill the camel." Qudar bin Salif and Musaddi` bin Mihraj went along and recruited several mischievous persons from Thamud to kill the camel. Seven more from Thamud agreed, and the group became nine, as Allah described, when He said, وَكَانَ فِى الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِى الاٌّرْضِ وَلاَ يُصْلِحُونَ (And there were in the city nine men, who made mischief in the land, and would not reform.) These nine men were chiefs of their people, and they lured the entire tribe into agreeing to kill the camel. So they waited until the camel left the water well, where Qudar waited beside a rock on its path, while Musaddi` waited at another rock. When the camel passed by Musaddi` he shot an arrow at her and the arrow pierced her leg. At that time, `Unayzah came out and ordered her daughter, who was among the most beautiful women, to uncover her face for Qudar, encouraging Qudar to swing his sword, hitting the camel on her knee. So she fell to the ground and screamed once to warn her offspring. Qudar stabbed her in her neck and slaughtered her. Her offspring went up a high rock and screamed. `Abdur-Razzaq recorded from Ma`mar that someone reported from Al-Hasan Al-Basari that the offspring said, "O my Lord! Where is my mother" It was said that her offspring screamed thrice and entered a rock and vanished in it, or, they followed it and killed it together with its mother. Allah knows best. When they finished the camel off and the news reached Prophet Salih, he came to them while they were gathered. When he saw the camel, he cried and proclaimed, تَمَتَّعُواْ فِى دَارِكُمْ ثَلَـثَةَ أَيَّامٍ("Enjoy yourselves in your homes for three days.") 11:65 The Wicked Ones Plot to Kill Prophet Salih, But the Torment descended on ThemThe nine wicked persons killed the camel on a Wednesday, and that night, they conspired to kill Salih. They said, "If he is truthful, we should finish him before we are finished. If he is a liar, we will make him follow his camel." قَالُواْ تَقَاسَمُواْ بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَـدِقُونَ - وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ (They said: "Swear one to another by Allah that we shall make a secret night attack on him and his household, and thereafter we will surely say to his near relatives: `We witnessed not the destruction of his household, and verily, we are telling the truth."' So they plotted a plot, and We planned a plan, while they perceived not.) 27:49-50 When they conspired to kill Salih and gathered at night to carry out their plot, Allah, to Whom belongs all might and Who protects His Messengers, rained down stones that smashed the heads of these nine people before the rest of the tribe. On Thursday, the first of the three days of respite, the people woke up and their faces were pale (yellow), just as Prophet Salih had promised them. On the second day of respite, Friday, they woke up and found their faces had turned red. On the third day of the respite, Saturday, they woke up with their faces black. On Sunday, they wore the fragrance of Hanut the perfume for enshrouding the dead before burial and awaited Allah's torment and revenge, we seek refuge with Allah from it. They did not know what will be done to them or how and from where the torment would come. When the sun rose, the Sayhah (loud cry) came from the sky and a severe tremor overtook them from below; the souls were captured and the bodies became lifeless, all in an hour. فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ(And they lay (dead), prostrate in their homes.) They became dead and lifeless and none among them, whether young, old, male or female, escaped the torment. The scholars of Tafsir said that none from the offspring of Thamud remained, except Prophet Salih and those who believed in him. A disbelieving man called Abu Righal was in the Sacred Area at the time and the torment that befell his people did not touch him. When he went out of the Sacred Area one day, a stone fell from the sky and killed him. `Abdur-Razzaq narrated that Ma`mar said that Isma`il bin Umayyah said that the Prophet passed by the gravesite of Abu Righal and asked the Companions if they knew whose grave it was. They said, "Allah and His Messenger know better." He said, «أَتَدْرُونَ مَنْ هَذَا؟»قالوا الله ورسوله أعلم، قال «هَذَا قَبْرُ أَبِي رِغَالٍ رَجُلٍ مِنْ ثَمُودَ كَانَ فِي حَرَمِ اللهِ فَمَنَعَهُ حَرَمُ اللهِ عَذَابَ اللهِ، فَلَمَّا خَرَجَ أَصَابَهُ مَا أَصَابَ قَومهُ فَدُفِنَ هَاهُنَا وَدُفِنَ مَعَهُ غُصْنٌ مِنْ ذَهَبٍ، فَنَزَلَ الْقَوْمُ فَابْتَدَرُوهُ بِأَسْيَافِهِمْ فَبَحَثُوا عَنْهُ فَاسْتَخْرَجُوا الْغُصْن»(This is the grave of Abu Righal, a man from Thamud. He was in the Sacred Area of Allah and this fact saved him from receiving Allah's torment. When he went out of the Sacred Area, what befell his people also befell him. He was buried here along with a branch made from gold.) So the people used their swords and looked for the golden branch and found it. `Abdur-Razzaq narrated that Ma`mar said that Az-Zuhri said that Abu Righal is the father of the tribe of Thaqif.

Remember, how you were made leaders after the people of 'Ad, and were settled on the land so that you could construct on the plains palaces, and carve dwellings out of mountains. So think of the favours of God, and do not act with corruption in the land."

“And remember when He made you successors of A’ad and gave you a region in the earth, so you now build palaces in the soft plains and carve houses in rocks; therefore remember Allah’s favours and do not roam the earth spreading turmoil.”

And remember when He appointed you successors after Ad, and lodged you in the land, taking to yourselves castles of its plains, and hewing its mountains into houses. Remember God's bounties, and do not mischief in the earth, working corruption.'

"And remember how He made you heirs to [the tribe of] `Ad and settled you firmly on earth, so that you [are able to] build for yourselves castles on its plains and hew out mountains [to serve you] as dwellings: remember, then, God's blessings, and do not act wickedly on earth by spreading corruption."

And remember what time He made you successors after 'Ad and inherited you in earth; ye take for yourselves palaces in the plains whereof and ye hew out the mountains as houses. Remember ye wherefore the benefits of Allah and commit not evil on the earth as corrupters.

"And remember when He made you successors after 'Ad (people) and gave you habitations in the land, you build for yourselves palaces in plains, and carve out homes in the mountains. So remember the graces (bestowed upon you) from Allah, and do not go about making mischief on the earth."

“And remember how He made you successors after Aad, and settled you in the land. You make for yourselves mansions on its plains, and carve out dwellings in the mountains. So remember God’s benefits, and do not roam the earth corruptingly.”

And call to mind when He made you successors after 'Ad and gave you power in the earth so that you took for yourselves palaces in its plains and hewed out dwellings in the mountains. Remember, then, the wondrous bounties of Allah and do not go about creating mischief in the land.'

And remember when He made you successors (generations) after `Ad and gave you habitations in the land, you build for yourselves palaces in plains, and carve out homes in the mountains. So remember the graces (bestowed upon you) from Allah, and do not go about making mischief on the earth.

And remember how He made you viceroys after A'ad and gave you station in the earth. Ye choose castles in the plains and hew the mountains into dwellings. So remember (all) the bounties of Allah and do not evil, making mischief in the earth.

Remember when He made you successors after [the people of] ‘Ad, and settled you in the land: you build palaces in its plains, and hew houses out of the mountains. So remember Allah’s bounties, and do not act wickedly on the earth, causing corruption.’

Remember, that He has made you the successor of 'Aad, and lodged you in the land. You have built palaces on its plains and hewed out houses in the mountains. Remember the favor of Allah and do not act mischievously in the earth, corrupting'

And remember when He made you successors after the 'Aad and settled you in the land, [and] you take for yourselves palaces from its plains and carve from the mountains, homes. Then remember the favors of Allah and do not commit abuse on the earth, spreading corruption."

Recall (the time) when We settled you in the land as the heirs of the tribe of Ad and how you established mansions in the plains and carved homes out of the mountains. Give thanks to God for His favors and do not commit evil in the land."

And remember when He made you successors after Ad and settled you in the land-- you make mansions on its plains and hew out houses in the mountains-- remember therefore Allah's benefits and do not act corruptly in the land, making mischief.

Wa<b>o</b><u>th</u>kuroo i<u>th</u> jaAAalakum khulaf<u>a</u>a min baAAdi AA<u>a</u>din wabawwaakum fee alar<u>d</u>i tattakhi<u>th</u>oona min suhoolih<u>a</u> qu<u>s</u>ooran watan<u>h</u>itoona aljib<u>a</u>la buyootan fa<b>o</b><u>th</u>kuroo <u>a</u>l<u>a</u>a All<u>a</u>hi wal<u>a</u> taAAthaw fee alar<u>d</u>i mufsideen<b>a</b>

Remember when He made you successors to the 'Ad and settled you in the land. You built palaces on its plains and carved houses out of the mountains. Remember God's blessings and do not spread corruption in the land,"

"And remember how He made you inheritors after the 'Ad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains, and carve out homes in the mountains; so bring to remembrance the benefits (ye have received) from Allah, and refrain from evil and mischief on the earth."

وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ عَادٍ وَبَوَّأَكُمْ فِى ٱلْأَرْضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورًا وَتَنْحِتُونَ ٱلْجِبَالَ بُيُوتًا فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ

'Praise Allah for making you representatives on the earth after the destruction of the people of ‘Ād who had persevered in disbelief, and thank Him for establishing you in the land so that you could enjoy it and satisfy your desires. You build palaces in the plains and carve houses for yourselves out of the mountains. Remember Allah’s blessings upon you and thank Him for them, and do not to put your efforts into causing corruption on earth and leave off your disbelief in Allah and your disobedience to Him.

'Praise Allah for making you representatives on the earth after the destruction of the people of ‘Ād who had persevered in disbelief, and thank Him for establishing you in the land so that you could enjoy it and satisfy your desires. You build palaces in the plains and carve houses for yourselves out of the mountains. Remember Allah’s blessings upon you and thank Him for them, and do not to put your efforts into causing corruption on earth and leave off your disbelief in Allah and your disobedience to Him.

<p>In the second verse (74), concern has been shown for these pledge-breaking and contumacious people lest they find themselves subjected to Divine punishment. For this purpose they have been reminded of the favours and blessings of Allah Ta` ala upon them in the hope that they would alter their uncompromising stance and abandon their doggedness and rebellion. It was said: وَاذْكُرُ‌وا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ عَادٍ وَبَوَّأَكُمْ فِي الْأَرْ‌ضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورً‌ا وَتَنْحِتُونَ الْجِبَالَ بُيُوتًا (And remember when He made you successors after ` Ad and lodged you on earth [ whereby ] you make castles in its plains and hew out the mountains into houses). Here, the word: خُلَفَاءَ (khulafa' ) is the plural of khalifah which means deputy or vice-regent and: قُصُور (qusur) is the plural of قَصر qasr which means a palace or palatial building. The word: تَتَّخِذُونَ (tanhituna) is a derivation from naht which means sculpture or stone-carving. جِبَال ` Jibal' is the plural of jabal meaning a mountain. ` Buyut' is the plural of bayt which denotes a house or rooms in it. The sense of the verse is that they should remember the blessing of Allah Ta` ala that He, after the destruction of the people of ` Ad, brought them to settle in their place, gave their lands and homes to them as the new owners, and bestowed on them the skill with which they could raise big palaces on open surfaces and hew out mountains to make rooms and apartments inside them. Then, at the end of the verse, it was said فَاذْكُرُ‌وا آلَاءَ اللَّـهِ وَلَا تَعْثَوْا فِي الْأَرْ‌ضِ مُفْسِدِينَ (So be mindful of the bounties of Allah, and do not go about the earth spreading disorder).</p><p>Injunctions and Rulings</p><p>Some fundamental and subsidiary rulings emerge from the cited verse. These are as follows:</p><p>(1) There is a unanimous agreement of all prophets, may peace be upon them all, on fundamental articles of faith and, similarly, united stand their religious codes or Shari'ahs. All of them invite towards Tauhid or absolutely pure monotheism as the basis of worshiping Allah, and they all warn against contravention of this concept which brings punishment in this world and in the Hereafter.</p><p>(2) It has happened in past communities too that the wealthy and the traditional holders of social prestige have not said yes to the call of prophets as a result of which they were disgraced and destroyed in this world and became deserving of punishment in the Hereafter as well.</p><p>(3) According to Tafsir al-Qurtubi, this verse tells us that the blessings of Allah in this world are directed to and shared by disbelievers as well - as was the case with the people of ` Ad and Thamud to whom Allah Ta` ala had given great wealth and power.</p><p>(4) According to Tafsir al-Qurtubi, once again, this verse tells us that palaces and mansions are blessings of Allah Ta` ala and their making is permissible.</p><p>However, this is an entirely different matter that the noble prophets and the men of Allah have not favoured them as they make people heedless. The sayings of the Holy Prophet ﷺ about high rising buildings are of this nature.</p>

In the second verse (74), concern has been shown for these pledge-breaking and contumacious people lest they find themselves subjected to Divine punishment. For this purpose they have been reminded of the favours and blessings of Allah Ta` ala upon them in the hope that they would alter their uncompromising stance and abandon their doggedness and rebellion. It was said: وَاذْكُرُ‌وا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ عَادٍ وَبَوَّأَكُمْ فِي الْأَرْ‌ضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورً‌ا وَتَنْحِتُونَ الْجِبَالَ بُيُوتًا (And remember when He made you successors after ` Ad and lodged you on earth [ whereby ] you make castles in its plains and hew out the mountains into houses). Here, the word: خُلَفَاءَ (khulafa' ) is the plural of khalifah which means deputy or vice-regent and: قُصُور (qusur) is the plural of قَصر qasr which means a palace or palatial building. The word: تَتَّخِذُونَ (tanhituna) is a derivation from naht which means sculpture or stone-carving. جِبَال ` Jibal' is the plural of jabal meaning a mountain. ` Buyut' is the plural of bayt which denotes a house or rooms in it. The sense of the verse is that they should remember the blessing of Allah Ta` ala that He, after the destruction of the people of ` Ad, brought them to settle in their place, gave their lands and homes to them as the new owners, and bestowed on them the skill with which they could raise big palaces on open surfaces and hew out mountains to make rooms and apartments inside them. Then, at the end of the verse, it was said فَاذْكُرُ‌وا آلَاءَ اللَّـهِ وَلَا تَعْثَوْا فِي الْأَرْ‌ضِ مُفْسِدِينَ (So be mindful of the bounties of Allah, and do not go about the earth spreading disorder).Injunctions and RulingsSome fundamental and subsidiary rulings emerge from the cited verse. These are as follows:(1) There is a unanimous agreement of all prophets, may peace be upon them all, on fundamental articles of faith and, similarly, united stand their religious codes or Shari'ahs. All of them invite towards Tauhid or absolutely pure monotheism as the basis of worshiping Allah, and they all warn against contravention of this concept which brings punishment in this world and in the Hereafter.(2) It has happened in past communities too that the wealthy and the traditional holders of social prestige have not said yes to the call of prophets as a result of which they were disgraced and destroyed in this world and became deserving of punishment in the Hereafter as well.(3) According to Tafsir al-Qurtubi, this verse tells us that the blessings of Allah in this world are directed to and shared by disbelievers as well - as was the case with the people of ` Ad and Thamud to whom Allah Ta` ala had given great wealth and power.(4) According to Tafsir al-Qurtubi, once again, this verse tells us that palaces and mansions are blessings of Allah Ta` ala and their making is permissible.However, this is an entirely different matter that the noble prophets and the men of Allah have not favoured them as they make people heedless. The sayings of the Holy Prophet ﷺ about high rising buildings are of this nature.

The chiefs among the people who were arrogant towards the weaker ones among them who believed, asked: "Do you really know that Saleh has been sent by his Lord?" They said: "Indeed we believe in the message he has brought."

The proud leaders of his people (mockingly) said to the weak Muslims, “Do you know that Saleh is (really) the Noble Messenger of his Lord?” They said, “We believe in whatever he has been sent with.”

Said the Council of those of his people who waxed proud to those that were abased, to those of them who believed, 'Do you know that Salih is an Envoy from his Lord?' They said, 'In the Message he has been sent with we are believers.'

The great ones among his people, who gloried in their arrogance towards all who were deemed weak, said unto the believers among them: "Do you [really] know that salih has been sent by his Sustainer?" They answered: "Verily, we believe in the message which he bears."

The chiefs of those who were stiff-necked amongst His people said unto those who were counted weak -unto such of them as believed: know ye that Salih is a sent one of his Lord? They said: verily we are believers in that wherewith he hath been sent.

The leaders of those who were arrogant among his people said to those who were counted weak - to such of them as believed: "Know you that Salih (Saleh) is one sent from his Lord." They said: "We indeed believe in that with which he has been sent."

The elite of his people, who were arrogant, said to the common people who had believed, “Do you know that Saleh is sent from his Lord?” They said, “We are believers in what he was sent with.”

The haughty elders of his people said to those believers who had been oppressed: 'Do you know that Salih is one sent forth with a message from his Lord?' They, replied: 'Surely we believe in the message with which he has been sent.'

The leaders of those who were arrogant among his people said to those who were counted weak -- to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent."

The chieftains of his people, who were scornful, said unto those whom they despised, unto such of them as believed: Know ye that Salih is one sent from his Lord? They said: Lo! In that wherewith he hath been sent we are believers.

The elite of his people who were arrogant said to those who were oppressed—to those among them who had faith—‘Do you know that Salih has been sent by his Lord?’ They said, ‘We indeed believe in what he has been sent with.’

The proud assembly of his nation said to the weak? amongst them who believed: 'Do you really believe that Salih is sent from his Lord' They answered: 'We believe in that with which he was sent'

Said the eminent ones who were arrogant among his people to those who were oppressed - to those who believed among them, "Do you [actually] know that Salih is sent from his Lord?" They said, "Indeed we, in that with which he was sent, are believers."

The proud ones among Salih's people asked his oppressed followers, "Do you (really) know that Salih is a Messenger of his Lord?" They replied, "We have faith in the Message which he preaches".

The chief of those who behaved proudly among his people said to those who were considered weak, to those who believed from among them: Do you know that Salih is sent by his Lord? They said: Surely we are believers in what he has been sent with

Q<u>a</u>la almalao alla<u>th</u>eena istakbaroo min qawmihi lilla<u>th</u>eena istu<u>d</u>AAifoo liman <u>a</u>mana minhum ataAAlamoona anna <u>sa</u>li<u>h</u>an mursalun min rabbihi q<u>a</u>loo inn<u>a</u> bim<u>a</u> orsila bihi muminoon<b>a</b>

but the arrogant leaders of his people said to the believers who were deemed weak, "Do you know for certain that Salih is one sent from his Lord?" They replied, "We believe in the message which has been sent through him."

The leaders of the arrogant party among his people said to those who were reckoned powerless - those among them who believed: "know ye indeed that Salih is a messenger from his Lord?" They said: "We do indeed believe in the revelation which hath been sent through him."

قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لِلَّذِينَ ٱسْتُضْعِفُوا۟ لِمَنْ ءَامَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَٰلِحًا مُّرْسَلٌ مِّن رَّبِّهِۦ قَالُوٓا۟ إِنَّا بِمَآ أُرْسِلَ بِهِۦ مُؤْمِنُونَ

The leaders and important people, who looked down in pride at the people who had faith, those they considered to be weak, asked them: 'Do you really know that Ṣāliḥ is a messenger from Allah?' The believers replied: 'We have sure faith in him, and we act in agreement with what he has brought us.'

The leaders and important people, who looked down in pride at the people who had faith, those they considered to be weak, asked them: 'Do you really know that Ṣāliḥ is a messenger from Allah?' The believers replied: 'We have sure faith in him, and we act in agreement with what he has brought us.'

<p>The Confrontation Between the Arrogant and the Weakened</p><p>The third (75) and the fourth (76) verses carry a dialogue between two groups of the people of Thamud. One of these was of those who had come to believe that Sayyidna Salih (علیہ السلام) was a prophet while the other was that of deniers and disbelievers. Says the verse: قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُ‌وا مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ (The chiefs of his people, who were arrogant said to the weakened, to those of them who believed).</p><p>In Tafsir Kabir, Imam Razi has said: At this place, the Holy Qur'an identifies two qualities of these two groups, but the quality or trait of the disbelievers was mentioned in the active voice (اسْتَكْبَرُ‌وا who were arrogant) while the quality or state of the believers was identified through the passive (اسْتُضْعِفُوا the weakened). It indicates that the condition of the disbelievers - that they were arrogant - was what they chose to do at their own discretion which was questionable and blame-worthy, and which finally became the cause of their punishment. As for the quality or state of believers which these people put as weak and low, it was something said by disbelievers. Their description had nothing to do with the actual state and quality of believers, something which could be considered blameworthy in any manner whatsoever. In fact, blameworthy are those who call them weak and low, and take them to be so, without any reason. After that comes the dialogue which has occured between these two groups where the disbelievers said to the believers: ` Are you sure that Salih is a messenger from his Lord?'</p><p>The reply given by the believers was: ` Surely, we believe in what he has been sent with.'</p><p>The famous Tafsir Kashshaf says: What an eloquent answer was given by the believers from the people of Thamud when they said: ` All this debate of yours - is he a messenger of Allah or is he not? - is just not worth debating. In fact, this is obvious, foregone and certain. And equally certain is that what he says is a message brought from Allah Ta` ala. If there is anything worth talking about here, it is: Who believes in him and who does not? So, as for us, praise be to Allah, we do believe in every word of guidance brought by him.'</p><p>But, even this eloquent answer could not soften the disbelieving people of Thamud. They countered back coldly and arrogantly saying that they rejected what they had accepted. The lust of worldly life is merciless. So is the toxic elation of having wealth and power. May Allah Ta` ala keep all of us protected for they become invisible curtains before human eyes which would not let those seeing eyes see the obvious.</p>

The Confrontation Between the Arrogant and the WeakenedThe third (75) and the fourth (76) verses carry a dialogue between two groups of the people of Thamud. One of these was of those who had come to believe that Sayyidna Salih (علیہ السلام) was a prophet while the other was that of deniers and disbelievers. Says the verse: قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُ‌وا مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ (The chiefs of his people, who were arrogant said to the weakened, to those of them who believed).In Tafsir Kabir, Imam Razi has said: At this place, the Holy Qur'an identifies two qualities of these two groups, but the quality or trait of the disbelievers was mentioned in the active voice (اسْتَكْبَرُ‌وا who were arrogant) while the quality or state of the believers was identified through the passive (اسْتُضْعِفُوا the weakened). It indicates that the condition of the disbelievers - that they were arrogant - was what they chose to do at their own discretion which was questionable and blame-worthy, and which finally became the cause of their punishment. As for the quality or state of believers which these people put as weak and low, it was something said by disbelievers. Their description had nothing to do with the actual state and quality of believers, something which could be considered blameworthy in any manner whatsoever. In fact, blameworthy are those who call them weak and low, and take them to be so, without any reason. After that comes the dialogue which has occured between these two groups where the disbelievers said to the believers: ` Are you sure that Salih is a messenger from his Lord?'The reply given by the believers was: ` Surely, we believe in what he has been sent with.'The famous Tafsir Kashshaf says: What an eloquent answer was given by the believers from the people of Thamud when they said: ` All this debate of yours - is he a messenger of Allah or is he not? - is just not worth debating. In fact, this is obvious, foregone and certain. And equally certain is that what he says is a message brought from Allah Ta` ala. If there is anything worth talking about here, it is: Who believes in him and who does not? So, as for us, praise be to Allah, we do believe in every word of guidance brought by him.'But, even this eloquent answer could not soften the disbelieving people of Thamud. They countered back coldly and arrogantly saying that they rejected what they had accepted. The lust of worldly life is merciless. So is the toxic elation of having wealth and power. May Allah Ta` ala keep all of us protected for they become invisible curtains before human eyes which would not let those seeing eyes see the obvious.

Those who were arrogant answered: "We do not believe in what you believe."

The proud ones said, “We deny what you have believed in.”

Said the ones who waxed proud, 'As for us, we are unbelievers in the thing in which you believe.'

[But] the arrogant ones said: "Behold, what you have come to believe in we refuse to regard as true!"

Those who were stiff-necked said: verily we are disbelievers in that which ye believe.

Those who were arrogant said: "Verily, we disbelieve in that which you believe in."

Those who were arrogant said, “We reject what you believe in.”

The haughty ones remarked. 'Most certainly we disbelieve in that which you believe.'

Those who were arrogant said: "Verily, we disbelieve in that which you believe in."

Those who were scornful said: Lo! in that which ye believe we are disbelievers.

Those who were arrogant said, ‘We indeed disbelieve in what you have believed.’

Those who were proud said: 'We disbelieve in that which you believed in'

Said those who were arrogant, "Indeed we, in that which you have believed, are disbelievers."

The proud oppressors said, "We reject that which you believe in".

Those who were haughty said: Surely we are deniers of what you believe in.

Q<u>a</u>la alla<u>th</u>eena istakbaroo inn<u>a</u> bi<b>a</b>lla<u>th</u>ee <u>a</u>mantum bihi k<u>a</u>firoon<b>a</b>

The arrogant leaders said, "We reject what you believe in."

The Arrogant party said: "For our part, we reject what ye believe in."

قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا بِٱلَّذِىٓ ءَامَنتُم بِهِۦ كَٰفِرُونَ

The arrogant among his people said: 'Indeed we dibelieve in what you have faith in, O believers, and we will not have faith in it nor act in agreement with its sacred laws.'

The arrogant among his people said: 'Indeed we dibelieve in what you have faith in, O believers, and we will not have faith in it nor act in agreement with its sacred laws.'

Then they hamstrung the she-camel and rebelled against the command of their Lord, and said: "Bring, O Saleh, on us the affliction you promise, if you are one of the sent ones."

So they hamstrung the she-camel and rebelled against the command of their Lord and said, “O Saleh! Bring upon us what you promise us, if you are a Noble Messenger.”

So they hamstrung the She-camel and turned in disdain from the commandment of their Lord, saying, 'O Salih, bring us that thou promisest us, if thou art an Envoy.'

And then they cruelly slaughtered the she-camel and turned with disdain from their Sustainer's commandment, and said: "O Salih! Bring about that [punishment] with which thou hast threatened us, if thou art truly one of God's message bearers!"

Then they hamstrung the she camel and disdained the commandment of their Lord, and said: Salih! bring upon us that wherewith thou hast threatened us if thou art in sooth of the sent ones.

So they killed the she-camel and insolently defied the Commandment of their Lord, and said: "O Salih (Saleh)! Bring about your threats if you are indeed one of the Messengers (of Allah)."

So they hamstrung the she-camel, and defied the command of their Lord, and said, “O Saleh, bring upon us what you threaten us with, if you are one of the messengers.”

Then they hamstrung the she-camel, disdainfuliy disobeyed the commandment of their Lord, and said: 'O Salih! Bring upon us the scourge with which you threatened us if you are truly a Messenger [of Allah].'

So they killed the she-camel and insolently defied the commandment of their Lord, and said: "O Salih! Bring about your threats if you are indeed one of the Messengers (of Allah)."

So they hamstrung the she-camel, and they flouted the commandment of their Lord, and they said: O Salih! Bring upon us that thou threatenest if thou art indeed of those sent (from Allah).

So they hamstrung the She-camel and defied the command of their Lord, and they said, ‘O Salih, bring us what you threaten us with, if you are one of the apostles.’

(Then) they hamstrung the shecamel and defied the order of their Lord, saying to Salih: 'Bring down that which you have promised us if you truly are one of the Messengers'

So they hamstrung the she-camel and were insolent toward the command of their Lord and said, "O Salih, bring us what you promise us, if you should be of the messengers."

They then slew the camel and rebelled against the orders of their Lord saying, " Salih, if you are truly a Messenger, let that torment with which you have threatened us come to pass."

So they slew the she-camel and revolted against their Lord's commandment, and they said: O Salih! bring us what you threatened us with, if you are one of the apostles.

FaAAaqaroo a<b>l</b>nn<u>a</u>qata waAAataw AAan amri rabbihim waq<u>a</u>loo y<u>a</u> <u>sa</u>li<u>h</u>u itin<u>a</u> bim<u>a</u> taAAidun<u>a</u> in kunta mina almursaleen<b>a</b>

So they hamstrung the she-camel, and insolently defied the commandment of their Lord, saying, "O Salih! Bring upon us what you threaten us with if you are indeed a messenger."

Then they ham-strung the she-camel, and insolently defied the order of their Lord, saying: "O Salih! bring about thy threats, if thou art a messenger (of Allah)!"

فَعَقَرُوا۟ ٱلنَّاقَةَ وَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا۟ يَٰصَٰلِحُ ٱئْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلْمُرْسَلِينَ

So they killed the camel which they had been forbidden to harmfully touch, too proud to follow Allah’s command. Doubting what Ṣāliḥ had promised would happen, they mocked him saying: 'O Salih! Bring the painful punishment you have told us would afflict us, If you really are a messenger from Allah!'

So they killed the camel which they had been forbidden to harmfully touch, too proud to follow Allah’s command. Doubting what Ṣāliḥ had promised would happen, they mocked him saying: 'O Salih! Bring the painful punishment you have told us would afflict us, If you really are a messenger from Allah!'

<p>Commentary</p><p>It has appeared in previous verses that the Du` a' of Sayyidna Salih (علیہ السلام) had made a big rock open up in the nearby mountain through which an extraordinary she-camel had come out. Then, Allah Ta` ala had made this she-camel the last trial for these people as she drank up all water from the well which was used by the people and animals of the locality for their needs. Therefore, Sayyidna Salih (علیہ السلام) had fixed turns, a day for the she-camel and another for the people of the area.</p><p>The people of Thamud were in trouble because of this she-camel. They wished she would somehow die. But, they did not dare do it themselves lest they are hit by some Divine punishment.</p><p>But, Satan has an unlimited array of weapons. One of his deadliest strategies of deception which makes human beings surrender whatever sense and sensibility they have is the trial through women. So, two beautiful damsels from the people of Thamud threw a wager: Whoever kills this she-camel could take us, or anyone from among our girls to become his own.</p><p>Two young men from Thamud, called Misda` and Qadhar, all drunk with the rosy prospect, went out to kill the she-camel. They hid themselves behind a big rock and waited for the she-camel to pass by them on its usual route. When the she-camel appeared before them, Misda` hit her with an arrow and Qadhar hamstrung her by cutting her legs with his sword. Thus, they killed the she-camel.</p><p>The Holy Qur'an calls this person the most cruel and wretched from among the people of Thamud: إِذِ انبَعَثَ أَشْقَاهَا ﴿12﴾ when the one, most wicked of them, was sent [ incited to kill her ] - 91:12) because that was what brought mass punishment on the people of Thamud.</p><p>Sayyidna Salih (علیہ السلام) ، after having found that the she-camel has been killed, told his people - as Divinely commanded - that they have only three days to live: تَمَتَّعُوا فِي دَارِ‌كُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ‌ مَكْذُوبٍ that is, ` enjoy yourselves in your homes for three days (only) [ after that the punishment is coming ]. That is a promise, not going to be false - 11:65.' But, when the undoing of a people becomes due, no advice or warning works. This is what happened with these wretched people. Even the very honest counsel of Sayyidna Salih (علیہ السلام) did not produce the desired effect. In turn, they started making fun of him by challenging him as to how and from where would this punishment come and what would be the signs of its coming.</p><p>Sayyidna Salih (علیہ السلام) said: ` You want signs, so hear this. Tomorrow, on Thursday, your faces will turn dark yellow. Men, women, the young and the old, no one will remain exempted. Then, day after tomorrow, on Friday, all faces will turn dark red; and on Saturday, the third day to come, all faces will turn jet black. And this day will be the last day of your life.' Despite having heard what was said, these wretched people, rather than repent and seek forgiveness, decided that they better kill Sayyidna Salih (علیہ السلام) himself. Their ` logic' was: If he is true and the punishment has to come upon them, why should they not finish him first before the punishment comes to finish them - and if he is a liar, then, let him have his punishment for lying. This intention of the people of Thamud finds mention in details at other places in the Qur'an. Under this unanimous verdict of the Thamudites, some of them went to the house of Sayyidna Salih (علیہ السلام) with the intention of killing him. But, as Allah Ta` ala would have it, they were killed by a hail of rocks while still on their way. Says the Qur'an: وَمَكَرُ‌وا مَكْرً‌ا وَمَكَرْ‌نَا مَكْرً‌ا وَهُمْ لَا يَشْعُرُ‌ونَ ﴿50﴾that is, 'and they made a plan and We made a plan and they were not aware' - 27:50.</p><p>a</p><p>When came the morning of Thursday, then, as stated by Sayyidna Salih (علیہ السلام) ، the faces of all of them turned as yellow as if painted with a deep yellow colour. The first sign of the coming of punishment stood proved true. Yet, those tyrants were not to be mellowed enough to believe in Allah Ta` ala and desist from their wrongdoings. In fact, their wrath on Sayyidna Salih (علیہ السلام) increased all the more and everyone started running around to find and kill him. May Allah Ta` ala protect everyone from His wrath, for that too has its signs which turn hearts and minds upside down, when people start taking their gain as their loss, and their loss as their gain, and their good as bad, and their bad as good.</p><p>At last came the second day and, true to the prophecy, everyone's face turned red; and then, came the third day when they turned jet black. Now there was nowhere to go. All disappointed, they stood waiting to see which way the punishment comes.</p><p>In this state of theirs, a severe earthquake struck from down below the earth, and. from above tore in a horrendously shrill cry, an awesomely severe sound. This cry or sound caused everyone to die, instantly and simultaneously, fallen upside down, (like some dead bird landing on the ground on its breast - see ` Jathimin' in Mufradat al-Qur'an). As for the coming of the earthquake, it does find mention in verse 78 which appears above, that is: فَأَخَذَتْهُمُ الرَّ‌جْفَةُ (So, the earthquake seized them). The word:' الرَّ‌جْفَةُ (ar-rajfah) means earthquake.</p>

CommentaryIt has appeared in previous verses that the Du` a' of Sayyidna Salih (علیہ السلام) had made a big rock open up in the nearby mountain through which an extraordinary she-camel had come out. Then, Allah Ta` ala had made this she-camel the last trial for these people as she drank up all water from the well which was used by the people and animals of the locality for their needs. Therefore, Sayyidna Salih (علیہ السلام) had fixed turns, a day for the she-camel and another for the people of the area.The people of Thamud were in trouble because of this she-camel. They wished she would somehow die. But, they did not dare do it themselves lest they are hit by some Divine punishment.But, Satan has an unlimited array of weapons. One of his deadliest strategies of deception which makes human beings surrender whatever sense and sensibility they have is the trial through women. So, two beautiful damsels from the people of Thamud threw a wager: Whoever kills this she-camel could take us, or anyone from among our girls to become his own.Two young men from Thamud, called Misda` and Qadhar, all drunk with the rosy prospect, went out to kill the she-camel. They hid themselves behind a big rock and waited for the she-camel to pass by them on its usual route. When the she-camel appeared before them, Misda` hit her with an arrow and Qadhar hamstrung her by cutting her legs with his sword. Thus, they killed the she-camel.The Holy Qur'an calls this person the most cruel and wretched from among the people of Thamud: إِذِ انبَعَثَ أَشْقَاهَا ﴿12﴾ when the one, most wicked of them, was sent [ incited to kill her ] - 91:12) because that was what brought mass punishment on the people of Thamud.Sayyidna Salih (علیہ السلام) ، after having found that the she-camel has been killed, told his people - as Divinely commanded - that they have only three days to live: تَمَتَّعُوا فِي دَارِ‌كُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ‌ مَكْذُوبٍ that is, ` enjoy yourselves in your homes for three days (only) [ after that the punishment is coming ]. That is a promise, not going to be false - 11:65.' But, when the undoing of a people becomes due, no advice or warning works. This is what happened with these wretched people. Even the very honest counsel of Sayyidna Salih (علیہ السلام) did not produce the desired effect. In turn, they started making fun of him by challenging him as to how and from where would this punishment come and what would be the signs of its coming.Sayyidna Salih (علیہ السلام) said: ` You want signs, so hear this. Tomorrow, on Thursday, your faces will turn dark yellow. Men, women, the young and the old, no one will remain exempted. Then, day after tomorrow, on Friday, all faces will turn dark red; and on Saturday, the third day to come, all faces will turn jet black. And this day will be the last day of your life.' Despite having heard what was said, these wretched people, rather than repent and seek forgiveness, decided that they better kill Sayyidna Salih (علیہ السلام) himself. Their ` logic' was: If he is true and the punishment has to come upon them, why should they not finish him first before the punishment comes to finish them - and if he is a liar, then, let him have his punishment for lying. This intention of the people of Thamud finds mention in details at other places in the Qur'an. Under this unanimous verdict of the Thamudites, some of them went to the house of Sayyidna Salih (علیہ السلام) with the intention of killing him. But, as Allah Ta` ala would have it, they were killed by a hail of rocks while still on their way. Says the Qur'an: وَمَكَرُ‌وا مَكْرً‌ا وَمَكَرْ‌نَا مَكْرً‌ا وَهُمْ لَا يَشْعُرُ‌ونَ ﴿50﴾that is, 'and they made a plan and We made a plan and they were not aware' - 27:50.aWhen came the morning of Thursday, then, as stated by Sayyidna Salih (علیہ السلام) ، the faces of all of them turned as yellow as if painted with a deep yellow colour. The first sign of the coming of punishment stood proved true. Yet, those tyrants were not to be mellowed enough to believe in Allah Ta` ala and desist from their wrongdoings. In fact, their wrath on Sayyidna Salih (علیہ السلام) increased all the more and everyone started running around to find and kill him. May Allah Ta` ala protect everyone from His wrath, for that too has its signs which turn hearts and minds upside down, when people start taking their gain as their loss, and their loss as their gain, and their good as bad, and their bad as good.At last came the second day and, true to the prophecy, everyone's face turned red; and then, came the third day when they turned jet black. Now there was nowhere to go. All disappointed, they stood waiting to see which way the punishment comes.In this state of theirs, a severe earthquake struck from down below the earth, and. from above tore in a horrendously shrill cry, an awesomely severe sound. This cry or sound caused everyone to die, instantly and simultaneously, fallen upside down, (like some dead bird landing on the ground on its breast - see ` Jathimin' in Mufradat al-Qur'an). As for the coming of the earthquake, it does find mention in verse 78 which appears above, that is: فَأَخَذَتْهُمُ الرَّ‌جْفَةُ (So, the earthquake seized them). The word:' الرَّ‌جْفَةُ (ar-rajfah) means earthquake.

Then they were seized by an earthquake, and lay overturned on the ground in their homes in the morning.

Therefore the earthquake seized them, so at morning they remained lying flattened in their homes.

So the earthquake seized them, and morning found them in their habitation fallen prostrate.

Thereupon an earthquake overtook them: and then they lay lifeless, in their very homes, on the ground.

Whereupon an earthquake seized them, so that they lay prone in their dwellings.

So the earthquake seized them, and they lay (dead), prostrate in their homes.

Whereupon the quake overtook them, and they became lifeless bodies in their homes.

Thereupon a shocking catastrophe seized them, so that they lay prostrate in their dwellings.

So the earthquake seized them, and they lay (dead), prostrate in their homes.

So the earthquake seized them, and morning found them prostrate in their dwelling-place.

Thereupon the earthquake seized them, and they lay lifeless prostrate in their homes.

Thereupon the earthquake seized them, at morning in their dwellings they were crouched, dead.

So the earthquake seized them, and they became within their home [corpses] fallen prone.

Suddenly, an earthquake jolted them and they were left motionless in their homes.

Then the earthquake overtook them, so they became motionless bodies in their abode.

Faakha<u>th</u>athumu a<b>l</b>rrajfatu faa<u>s</u>ba<u>h</u>oo fee d<u>a</u>rihim j<u>a</u>thimeen<b>a</b>

So the earthquake overwhelmed them, and morning found them prostrate in their dwelling places.

So the earthquake took them unawares, and they lay prostrate in their homes in the morning!

فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَٰثِمِينَ

When the punishment the disbelievers had asked for arrived, and they were taken by a great earthquake, so that in the morning they lay fallen, their faces and knees on the earth, none of them escaping from the destruction.

When the punishment the disbelievers had asked for arrived, and they were taken by a great earthquake, so that in the morning they lay fallen, their faces and knees on the earth, none of them escaping from the destruction.

<p>Other verses of the Qur'an have also mentioned: فَأَخَذَتْهُمُ الصَّيْحَةُ (that is, a Cry or Sound seized them - 15:83). The word: الصَّيْحَةُ (As-Saihah) means a shrill cry or severe sound. From these two verses, we find out that two kinds of punishment had simultaneously converged on the people of Thamud, the earthquake from below and the ` Saihah' from above. The result was: أَصْبَحُوا فِي دَارِ‌هِمْ (and they were [ found dead ] in their homes, fallen on their knees - 77). The word: جَاثِمِين (jathimin) is a derivation from the verbal noun: Juthum, which means to be rendered senseless and motionless at one spot, or remain sitting (Al-Qamus). The sense is that everyone lay dead as and where one was. نَعُوذُ بِاللہِ مِن قَھرِہِ وَ عَذَابِہِ (We seek refuge with Allah from His Wrath and His Punishment).</p><p>Important parts of this story of the people of Thamud (علیہ السلام) have been mentioned in the different Surahs of the Qur'an itself. Some parts appear in Hadith narrations. There are some others which commentators have taken from Israelite narratives, but the proof of an event or its reality does not depend on them.</p><p>It appears in a Hadith of the Sahih of Al-Bukhari that, during a journey related to the Battle of Tabuk, the Holy Prophet ﷺ and his Sahabah passed by Hijr, the place where the people of Thamud had faced their punishment. At that spot, he gave instructions to the Sahabah that no one should go into the land area of that punishment-stricken habitation, nor should anyone use water from its wells. (Mazhari)</p><p>According to some narrations, the Holy Prophet ﷺ said: When the punishment overtook the people of Thamud, no one survived except one person, Abu Righal. He was in the Haram of Makkah at that time. Allah Ta` ala spared him of the punishment at that time because of the sanctity of the Haram of Makkah. Finally, when he came out of the Haram, the same punishment which had seized his people visited him as well, and right there he met his death. The Holy Prophet ﷺ also showed people the marks of the grave of Abu Righal on the outskirts of Makkah; and he also said that a walking stick made of gold was also buried with him. When the Sahabah opened the grave, they found the gold stick there which was taken out. Mentioned in the same narration is that Banu Thaqif, the inhabitants of Ta'if are the progeny of this very Abu Righal. (Mazhari)</p><p>Allah Ta` ala, in His infinite wisdom, has allowed these habitations of punished peoples to stay as signposts of lesson for coming generations. The Holy Qur'an has repeatedly warned the people of Arabia that these places which come on their travel route to Syria should bring home to them their essential lesson in the rise and fall of peoples: that is, (these are the dwellings of ungrateful people We لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا which) have not been lived in after them, except a little - 28:58).</p><p>After the mention of the event of punishment which overtook the people of Sayyidna Salih (علیہ السلام) it was finally said: فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِ‌سَالَةَ رَ‌بِّي وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ النَّاصِحِينَ ﴿79﴾ (So, he turned away from them and said, "0 my people, I have certainly delivered to you the message of my Lord, and wished your betterment, but you people do not like the sincere advisers - 79), that is, after the visit of punishment on his people, Sayyidna S-alih (علیہ السلام) and those who had believed in him left that place and went somewhere else. In some narrations, it appears that there were four thousand believers with Sayyidna Salih (علیہ السلام) . He went along with them to Hadramaut in Yaman. It was there that Sayyidna Salih (علیہ السلام) passed away from this mortal world. However, some narrations report his going to Makkah al-Mu` azzamah and where it was that he passed away.</p><p>From the outward arrangement of the text, it appears that Sayyidna Salih (علیہ السلام) addressed his people while departing - 0 my people, I have certainly delivered to you the message of my Lord and have wished the best for you, but you do not seem to like honest advisers.</p><p>The question is when his people have been destroyed by the punishment, what is the use of addressing them now. The answer is that one good that may come out of it is that people in general would learn their lesson. This form of address resembles the address of the Holy Prophet ﷺ when he had said a few words addressing dead disbelievers from the tribe of Quraysh in the Battle of Badr. And then, it is also possible that this saying of Sayyidna Salih (علیہ السلام) came to pass before the coming of the punishment and the destruction of his people - though, in the textual arrangement, it has been mentioned later.</p>

Other verses of the Qur'an have also mentioned: فَأَخَذَتْهُمُ الصَّيْحَةُ (that is, a Cry or Sound seized them - 15:83). The word: الصَّيْحَةُ (As-Saihah) means a shrill cry or severe sound. From these two verses, we find out that two kinds of punishment had simultaneously converged on the people of Thamud, the earthquake from below and the ` Saihah' from above. The result was: أَصْبَحُوا فِي دَارِ‌هِمْ (and they were [ found dead ] in their homes, fallen on their knees - 77). The word: جَاثِمِين (jathimin) is a derivation from the verbal noun: Juthum, which means to be rendered senseless and motionless at one spot, or remain sitting (Al-Qamus). The sense is that everyone lay dead as and where one was. نَعُوذُ بِاللہِ مِن قَھرِہِ وَ عَذَابِہِ (We seek refuge with Allah from His Wrath and His Punishment).Important parts of this story of the people of Thamud (علیہ السلام) have been mentioned in the different Surahs of the Qur'an itself. Some parts appear in Hadith narrations. There are some others which commentators have taken from Israelite narratives, but the proof of an event or its reality does not depend on them.It appears in a Hadith of the Sahih of Al-Bukhari that, during a journey related to the Battle of Tabuk, the Holy Prophet ﷺ and his Sahabah passed by Hijr, the place where the people of Thamud had faced their punishment. At that spot, he gave instructions to the Sahabah that no one should go into the land area of that punishment-stricken habitation, nor should anyone use water from its wells. (Mazhari)According to some narrations, the Holy Prophet ﷺ said: When the punishment overtook the people of Thamud, no one survived except one person, Abu Righal. He was in the Haram of Makkah at that time. Allah Ta` ala spared him of the punishment at that time because of the sanctity of the Haram of Makkah. Finally, when he came out of the Haram, the same punishment which had seized his people visited him as well, and right there he met his death. The Holy Prophet ﷺ also showed people the marks of the grave of Abu Righal on the outskirts of Makkah; and he also said that a walking stick made of gold was also buried with him. When the Sahabah opened the grave, they found the gold stick there which was taken out. Mentioned in the same narration is that Banu Thaqif, the inhabitants of Ta'if are the progeny of this very Abu Righal. (Mazhari)Allah Ta` ala, in His infinite wisdom, has allowed these habitations of punished peoples to stay as signposts of lesson for coming generations. The Holy Qur'an has repeatedly warned the people of Arabia that these places which come on their travel route to Syria should bring home to them their essential lesson in the rise and fall of peoples: that is, (these are the dwellings of ungrateful people We لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا which) have not been lived in after them, except a little - 28:58).After the mention of the event of punishment which overtook the people of Sayyidna Salih (علیہ السلام) it was finally said: فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِ‌سَالَةَ رَ‌بِّي وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ النَّاصِحِينَ ﴿79﴾ (So, he turned away from them and said, "0 my people, I have certainly delivered to you the message of my Lord, and wished your betterment, but you people do not like the sincere advisers - 79), that is, after the visit of punishment on his people, Sayyidna S-alih (علیہ السلام) and those who had believed in him left that place and went somewhere else. In some narrations, it appears that there were four thousand believers with Sayyidna Salih (علیہ السلام) . He went along with them to Hadramaut in Yaman. It was there that Sayyidna Salih (علیہ السلام) passed away from this mortal world. However, some narrations report his going to Makkah al-Mu` azzamah and where it was that he passed away.From the outward arrangement of the text, it appears that Sayyidna Salih (علیہ السلام) addressed his people while departing - 0 my people, I have certainly delivered to you the message of my Lord and have wished the best for you, but you do not seem to like honest advisers.The question is when his people have been destroyed by the punishment, what is the use of addressing them now. The answer is that one good that may come out of it is that people in general would learn their lesson. This form of address resembles the address of the Holy Prophet ﷺ when he had said a few words addressing dead disbelievers from the tribe of Quraysh in the Battle of Badr. And then, it is also possible that this saying of Sayyidna Salih (علیہ السلام) came to pass before the coming of the punishment and the destruction of his people - though, in the textual arrangement, it has been mentioned later.

Saleh turned away from them and said: "O my people, I conveyed to you the message of my Lord and warned you; but you do not like those who wish you well."

Saleh therefore turned away from them and said, “O my people! Indeed I did deliver my Lord’s message to you and wished you good, but you do not want well-wishers.” (The people in the graves can hear the speech of those who are on earth.)

So he turned his back on them, and said, 'O my people, I have delivered to you the Message of my Lord, and advised you sincerely; but you do not love sincere advisers.'

And [Salih] turned away from them, and said: "O my people! Indeed, I delivered unto you my Sustainer's message and gave you good advice: but you did not love those who gave [you] good advice."

Then he turned from them, and said: O my people! assuredly delivered unto you the messages of my Lord, and counselled you good, but ye approve not the good counsellors.

Then he [Salih (Saleh)] turned from them, and said: "O my people! I have indeed conveyed to you the Message of my Lord, and have given you good advice but you like not good advisers."

Then he turned away from them, and said, “O my people, I have delivered to you the message of my Lord, and I have advised you, but you do not like those who give advice.”

And Salih left them, saying: 'O my people! I conveyed to you the message of my Lord and gave you good advice; but you have no liking for your well-wishers.'

Then he [Salih] turned from them, and said: "O my people! I have indeed conveyed to you the Message of my Lord, and have given you good advice, but you like not good advisers."

And (Salih) turned from them and said: O my people! I delivered my Lord's message unto you and gave you good advice, but ye love not good advisers.

So he abandoned them [to their fate], and said, ‘O my people! Certainly I communicated to you the message of my Lord, and I was your well-wisher, but you did not like well-wishers.’

He turned from them, saying: 'I conveyed to you, my nation the Message of my Lord and gave you counsel; but you had no love for sincere advisers'

And he turned away from them and said, "O my people, I had certainly conveyed to you the message of my Lord and advised you, but you do not like advisors."

He turned away from them saying, "My people, I preached the Message of my Lord to you and gave you good advice, but you do not love advisors."

Then he turned away from them and said: O my people I did certainly deliver to you the message of my Lord, and I gave you good advice, but you do not love those who give good advice.

Fatawall<u>a</u> AAanhum waq<u>a</u>la y<u>a</u> qawmi laqad ablaghtukum ris<u>a</u>lata rabbee wana<u>s</u>a<u>h</u>tu lakum wal<u>a</u>kin l<u>a</u> tu<u>h</u>ibboona a<b>l</b>nn<u>as</u>i<u>h</u>een<b>a</b>

He left them, saying, "My people, I delivered my Lord's messages to you and counselled you sincerely, but you do not like sincere advisors."

So Salih left them, saying: "O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!"

فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّونَ ٱلنَّٰصِحِينَ

Ṣāliḥ (peace be upon him) turned away from his people, having given up all hope for them. He said: 'O people, I had delivered what Allah had instructed me to deliver to you, and had advised you well, encouraging and warning you, but you were a people who did not have any love for sincere advisers who wanted to lead you to goodness and distance you from evil.

Ṣāliḥ (peace be upon him) turned away from his people, having given up all hope for them. He said: 'O people, I had delivered what Allah had instructed me to deliver to you, and had advised you well, encouraging and warning you, but you were a people who did not have any love for sincere advisers who wanted to lead you to goodness and distance you from evil.

<div class="text_uthmani arabic">«يَا أَبَا جَهْلِ بْنَ هِشَامٍ يَا عُتْبَةَ بْنَ رَبِيعَةَ يَا شَيْبَةَ بْنَ رَبِيعَةَ وَيَا فُلَانَ بْنَ فُلَانٍ هَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا،؟ فَإِنِّي وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا»</div><p>(O Abu Jahl bin Hisham! O `Utbah bin Rabi`ah! O Shaybah bin Rabi`ah! Did you find what your Lord has promised you (of torment) to be true, for I found what my Lord promised me (of victory) to be true.) `Umar said to him, "O Allah's Messenger! Why do you speak to a people who have rotted" He said, </p><div class="text_uthmani arabic">«وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ وَلَكِنْ لَا يُجِيبُون»</div><p>(By He in Whose Hand is my soul! You do not hear what I am saying better than they, but they cannot reply.) Similarly, Prophet Salih, peace be upon him, said to his people, </p><div class="text_uthmani arabic">لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ</div><p>("I have indeed conveyed to you the Message of my Lord, and have given you good advice,") but you did not benefit from it because you do not like the Truth and do not follow those who give you sincere advice, </p><div class="text_uthmani arabic">وَلَكِن لاَّ تُحِبُّونَ النَّـصِحِينَ</div><p>("but you like not good advisers.") </p><div class="text_uthmani arabic">وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَـحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ </div>

«يَا أَبَا جَهْلِ بْنَ هِشَامٍ يَا عُتْبَةَ بْنَ رَبِيعَةَ يَا شَيْبَةَ بْنَ رَبِيعَةَ وَيَا فُلَانَ بْنَ فُلَانٍ هَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا،؟ فَإِنِّي وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا»(O Abu Jahl bin Hisham! O `Utbah bin Rabi`ah! O Shaybah bin Rabi`ah! Did you find what your Lord has promised you (of torment) to be true, for I found what my Lord promised me (of victory) to be true.) `Umar said to him, "O Allah's Messenger! Why do you speak to a people who have rotted" He said, «وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ وَلَكِنْ لَا يُجِيبُون»(By He in Whose Hand is my soul! You do not hear what I am saying better than they, but they cannot reply.) Similarly, Prophet Salih, peace be upon him, said to his people, لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ("I have indeed conveyed to you the Message of my Lord, and have given you good advice,") but you did not benefit from it because you do not like the Truth and do not follow those who give you sincere advice, وَلَكِن لاَّ تُحِبُّونَ النَّـصِحِينَ("but you like not good advisers.") وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَـحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ

And We sent Lot, who said to his people: "Why do you commit this lecherous act which none in the world has committed before?

And We sent Lut – when he said to his people, “What! You commit the shameful acts which no one in the creation has ever done before you?”

And Lot, when he said to his people, 'What, do you commit such indecency as never any being in all the world committed before you?

AND [remember] Lot, when he said unto his people: "Will you commit abominations such as none in all the world has ever done before you?

And We sent Lut, when he said unto his people: commit ye an indecency wherewith none hath preceded you in the worlds?

And (remember) Lout (Lot), when he said to his people: "Do you commit the worst sin such as none preceding you has committed in the 'Alamin (mankind and jinns)?

And Lot, when he said to his people, “Do you commit lewdness no people anywhere have ever committed before you?”

And remember when We sent Lot [as a Messeng to his people and he said to them: 'Do you realize you practise an indecency of which no other people in the world were guilty of before you?

And (remember) Lut, when he said to his people: "Do you commit lewdness such as none preceding you has committed in all of the nations

And Lot! (Remember) when he said unto his folk: Will ye commit abomination such as no creature ever did before you?

And Lot, when he said to his people, ‘What! Do you commit an outrage none in the world ever committed before you?!

And Lot, who said to his nation: 'Do you commit such indecency (sodomy) in a way that no one has preceded you in the worlds?

And [We had sent] Lot when he said to his people, "Do you commit such immorality as no one has preceded you with from among the worlds?

Lot told his people, "Why do you commit such indecent acts that have never been committed by anyone before?

And (We sent) Lut when he said to his people: What! do you commit an indecency which any one in the world has not done before you?

Waloo<u>t</u>an i<u>th</u> q<u>a</u>la liqawmihi atatoona alf<u>ah</u>ishata m<u>a</u> sabaqakum bih<u>a</u> min a<u>h</u>adin mina alAA<u>a</u>lameen<b>a</b>

We sent Lot, who said to his people, "How can you commit an abomination such as no one in the world has ever done before you?

We also (sent) Lut: He said to his people: "Do ye commit lewdness such as no people in creation (ever) committed before you?

وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ أَتَأْتُونَ ٱلْفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ ٱلْعَٰلَمِينَ

Allah sent Lot to his people to call them to belief in the Oneness of Allah and to stop them from rebelling against Him. He said: 'Do you commit such a forbidden and shameful act as sodomy, when no one before you has committed such a crime!'

Allah sent Lot to his people to call them to belief in the Oneness of Allah and to stop them from rebelling against Him. He said: 'Do you commit such a forbidden and shameful act as sodomy, when no one before you has committed such a crime!'

<p>Commentary</p><p>Out of the continuing series of stories relating to prophets (علیہم السلام) and their communities, the fourth story is that of Sayyidna Lut (Lot) tX..JI ...lc.</p><p>Sayyidna Lut (علیہ السلام) is a nephew of Sayyidna Ibrahim Khalilullah (علیہ السلام) the patriarch of prophets. The original homeland of both was known as Babel near Basrah in western Iraq. Idol-worship was common. Even the family of Sayyidna Ibrahim (علیہ السلام) was involved in it. Allah Ta` ala sent Sayyidna Ibrahim (علیہ السلام) as a prophet for their guidance. His people opposed him which culminated in the well known Fire of Nimrud. Even his father threatened to turn him out of his home.</p><p>Out of his entire family, only his wife, Sayyidah Sarah and nephew, Sayyidna Lut (علیہ السلام) embraced Islam: فَآمَنَ لَهُ لُوطٌ (Then, Lut believed in him - 29:26). Finally, it was with these two that he immigrated to Syria leaving his home country behind. After reaching Jordon river, he settled in Can'-an near Bayt al-Maqdis under a Divine command.</p><p>Then, Allah Ta` ala made Sayyidna Lut (علیہ السلام) too a prophet and sent him to Sadum (Sodom) near Bayt al-Maqdis for the guidance of people there. This area comprised of five major cities. They were called Sadum, ` Amurah, Admah, Sububim and Bali` or Sawghar. The Qur'an has referred to their nucleus as ` Mu'tafikah' and ` Mu'tafikat' at several places. Sadum was considered as the center and capital of these cities. It was here that Sayyidna Lut (علیہ السلام) stayed. The land was fertile and verdant abounding in all kinds of grains and fruits. (These details appear in Al-Bahr Al-Muhit, Mazhari, Ibn Kathir, AI-Manar etc.)</p><p>Man's habit, as Allah Ta` ala says in the Qur'an, is: كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿6﴾ أَن رَّ‌آهُ اسْتَغْنَىٰ ﴿7﴾ that is, when he acquires freedom from need, he starts transgressing the limits - 96:6-7. On these people too, Allah Ta` ala had opened the doors of His blessings. Goaded by this common behaviour pattern, all soaked in wealth and possessions, they reached the farthest ends of luxury and lust when they stood deprived of the most essential human sense of honour, dignity and modesty, and lost in that process, the very ability to distinguish between the good and the bad. In consequence, they got themselves involved in acts of unnatural indecencies. These are abominal acts, apart from being Haram and sinful, acts which cause hatred and distaste in the heart and mind of everyone born with sound and decent taste, so much so, that even animals would not go near it.</p><p>Allah Ta` ala appointed Sayyidna Lit (علیہ السلام) for their guidance. He addressed his people and said: أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ (Do you commit the shameful act in which nobody has ever preceded you from all the worlds?).</p><p>When referring to Zina (adultery), the Qur'an has said: إِنَّهُ كَانَ فَاحِشَةً (Surely, it is a shameful act - 17:32). Here, the word: فَاحِشَةً (fahishah: shameful act) has been mentioned without 'Alif Lam while in the present verse, by saying: اَلفَاحِشَةً (al-fahishah: the shameful act), it has been made definite by the addition of 'Alif Lam. Thus, the hint given is that this unnatural evil act is, as if, the combination of all indecencies, and far grave a crime as compared to Zina.</p><p>Then, it was said that this shameful act has never been committed by anyone in all the worlds before they did it. ` Amru ibn Dinar has said: The act was unknown in the world before these people. (Mazhari) Neither had the worst of human being had ever thought on those lines before the people of Sadum. The Umayyad Khalifah, ` Abd al-Malik said: Had this event relating to the people of Lut (علیہ السلام) not been mentioned in the Qur'an, I would have never suspected that a human being could do something like that. (Ibn Kathir)</p><p>Here, their immodesty has been censured on two grounds: (1)-It so happens that men would get involved in many sins because of their social conditions, or because of a blind following of their ancestors - though, that too, is not a valid legal excuse in the Shar'iah of Islam. But, as a matter of customary practice, such a person could be taken as excusable in some or the other degree. But, when it comes to a sin which has never been committed by anyone before, nor does it have any particular compulsions of its own, it becomes a curse of the highest degree. (2)-The other ground is that this act becomes a channel of making others equally accursed. Think of a person who invents some evil act or custom. As obvious, the sin and punishment of his evil act falls on that person anyway, but, along with him, affected are all who sink in sin led by the act of the originator right through the Last Day, for the curse and punishment of all those so affected also sits on the shoulders of the originator of the evil.</p>

CommentaryOut of the continuing series of stories relating to prophets (علیہم السلام) and their communities, the fourth story is that of Sayyidna Lut (Lot) tX..JI ...lc.Sayyidna Lut (علیہ السلام) is a nephew of Sayyidna Ibrahim Khalilullah (علیہ السلام) the patriarch of prophets. The original homeland of both was known as Babel near Basrah in western Iraq. Idol-worship was common. Even the family of Sayyidna Ibrahim (علیہ السلام) was involved in it. Allah Ta` ala sent Sayyidna Ibrahim (علیہ السلام) as a prophet for their guidance. His people opposed him which culminated in the well known Fire of Nimrud. Even his father threatened to turn him out of his home.Out of his entire family, only his wife, Sayyidah Sarah and nephew, Sayyidna Lut (علیہ السلام) embraced Islam: فَآمَنَ لَهُ لُوطٌ (Then, Lut believed in him - 29:26). Finally, it was with these two that he immigrated to Syria leaving his home country behind. After reaching Jordon river, he settled in Can'-an near Bayt al-Maqdis under a Divine command.Then, Allah Ta` ala made Sayyidna Lut (علیہ السلام) too a prophet and sent him to Sadum (Sodom) near Bayt al-Maqdis for the guidance of people there. This area comprised of five major cities. They were called Sadum, ` Amurah, Admah, Sububim and Bali` or Sawghar. The Qur'an has referred to their nucleus as ` Mu'tafikah' and ` Mu'tafikat' at several places. Sadum was considered as the center and capital of these cities. It was here that Sayyidna Lut (علیہ السلام) stayed. The land was fertile and verdant abounding in all kinds of grains and fruits. (These details appear in Al-Bahr Al-Muhit, Mazhari, Ibn Kathir, AI-Manar etc.)Man's habit, as Allah Ta` ala says in the Qur'an, is: كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿6﴾ أَن رَّ‌آهُ اسْتَغْنَىٰ ﴿7﴾ that is, when he acquires freedom from need, he starts transgressing the limits - 96:6-7. On these people too, Allah Ta` ala had opened the doors of His blessings. Goaded by this common behaviour pattern, all soaked in wealth and possessions, they reached the farthest ends of luxury and lust when they stood deprived of the most essential human sense of honour, dignity and modesty, and lost in that process, the very ability to distinguish between the good and the bad. In consequence, they got themselves involved in acts of unnatural indecencies. These are abominal acts, apart from being Haram and sinful, acts which cause hatred and distaste in the heart and mind of everyone born with sound and decent taste, so much so, that even animals would not go near it.Allah Ta` ala appointed Sayyidna Lit (علیہ السلام) for their guidance. He addressed his people and said: أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ (Do you commit the shameful act in which nobody has ever preceded you from all the worlds?).When referring to Zina (adultery), the Qur'an has said: إِنَّهُ كَانَ فَاحِشَةً (Surely, it is a shameful act - 17:32). Here, the word: فَاحِشَةً (fahishah: shameful act) has been mentioned without 'Alif Lam while in the present verse, by saying: اَلفَاحِشَةً (al-fahishah: the shameful act), it has been made definite by the addition of 'Alif Lam. Thus, the hint given is that this unnatural evil act is, as if, the combination of all indecencies, and far grave a crime as compared to Zina.Then, it was said that this shameful act has never been committed by anyone in all the worlds before they did it. ` Amru ibn Dinar has said: The act was unknown in the world before these people. (Mazhari) Neither had the worst of human being had ever thought on those lines before the people of Sadum. The Umayyad Khalifah, ` Abd al-Malik said: Had this event relating to the people of Lut (علیہ السلام) not been mentioned in the Qur'an, I would have never suspected that a human being could do something like that. (Ibn Kathir)Here, their immodesty has been censured on two grounds: (1)-It so happens that men would get involved in many sins because of their social conditions, or because of a blind following of their ancestors - though, that too, is not a valid legal excuse in the Shar'iah of Islam. But, as a matter of customary practice, such a person could be taken as excusable in some or the other degree. But, when it comes to a sin which has never been committed by anyone before, nor does it have any particular compulsions of its own, it becomes a curse of the highest degree. (2)-The other ground is that this act becomes a channel of making others equally accursed. Think of a person who invents some evil act or custom. As obvious, the sin and punishment of his evil act falls on that person anyway, but, along with him, affected are all who sink in sin led by the act of the originator right through the Last Day, for the curse and punishment of all those so affected also sits on the shoulders of the originator of the evil.

<h2 class="title">The Story of Prophet Lut, upon Him be Peace, and His People</h2><p>Allah said, We sent, </p><div class="text_uthmani arabic">وَ</div><p>(And) </p><div class="text_uthmani arabic">لُوطاًإِذْ قَالَ لِقَوْمِهِ</div><p>(Lut, when he said to his people..) Lut (Lot) is the son of Haran the son of Azar (Terah), and he was the nephew of Ibrahim, peace be upon them both. Lut had believed in Ibrahim and migrated with him to the Sham area. Allah then sent Lut to the people of Sadum (Sodom) and the surrounding villages, to call them to Allah, enjoin righteousness and forbid them from their evil practices, their sin, and wickedness. It this area, they did things that none of the children of Adam or any other creatures ever did before them. They used to have sexual intercourse with males instead of females. This evil practice was not known among the Children of Adam before, nor did it even cross their minds, so they were unfamiliar with it before the people of Sodom invented it, may Allah's curse be on them. `Amr bin Dinar conmented on; </p><div class="text_uthmani arabic">مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ</div><p>("...as none preceding you has committed in all of the nations.") "Never before the people of Lut did a male have sex with another male." This is why Lut said to them, </p><div class="text_uthmani arabic">أَتَأْتُونَ الْفَـحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ</div><div class="text_uthmani arabic">إِنَّكُمْ لَتَأْتُونَ الرّجَالَ شَهْوَةً مّن دُونِ النّسَآء</div><p>("Do you commit lewdness such as none preceding you has committed in all of the nations Verily, you practice your lusts on men instead of women.") meaning, you left women whom Allah created for you and instead had sex with men Indeed, this behavior is evil and ignorant because you have placed things in their improper places. Lut, peace be upon him, said to them: </p><div class="text_uthmani arabic">هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ</div><p>("these (the girls of the nation) are my daughters (to marry lawfully), if you must act (so).") 15:71 So he reminded them of their women, and they replied that they do not desire women!, </p><div class="text_uthmani arabic">قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ </div><p>(They said: "Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!" ) 11:79 meaning, you know that we have no desire for women and you know what we desire with your guests. </p>

The Story of Prophet Lut, upon Him be Peace, and His PeopleAllah said, We sent, وَ(And) لُوطاًإِذْ قَالَ لِقَوْمِهِ(Lut, when he said to his people..) Lut (Lot) is the son of Haran the son of Azar (Terah), and he was the nephew of Ibrahim, peace be upon them both. Lut had believed in Ibrahim and migrated with him to the Sham area. Allah then sent Lut to the people of Sadum (Sodom) and the surrounding villages, to call them to Allah, enjoin righteousness and forbid them from their evil practices, their sin, and wickedness. It this area, they did things that none of the children of Adam or any other creatures ever did before them. They used to have sexual intercourse with males instead of females. This evil practice was not known among the Children of Adam before, nor did it even cross their minds, so they were unfamiliar with it before the people of Sodom invented it, may Allah's curse be on them. `Amr bin Dinar conmented on; مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَ("...as none preceding you has committed in all of the nations.") "Never before the people of Lut did a male have sex with another male." This is why Lut said to them, أَتَأْتُونَ الْفَـحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِّن الْعَـلَمِينَإِنَّكُمْ لَتَأْتُونَ الرّجَالَ شَهْوَةً مّن دُونِ النّسَآء("Do you commit lewdness such as none preceding you has committed in all of the nations Verily, you practice your lusts on men instead of women.") meaning, you left women whom Allah created for you and instead had sex with men Indeed, this behavior is evil and ignorant because you have placed things in their improper places. Lut, peace be upon him, said to them: هَـؤُلآءِ بَنَاتِى إِن كُنْتُمْ فَـعِلِينَ("these (the girls of the nation) are my daughters (to marry lawfully), if you must act (so).") 15:71 So he reminded them of their women, and they replied that they do not desire women!, قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (They said: "Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!" ) 11:79 meaning, you know that we have no desire for women and you know what we desire with your guests.

In preference to women you satisfy your lust with men. Indeed you are a people who are guilty of excess."

“You lustfully go towards men, instead of women! In fact, you have transgressed the limits.”

See, you approach men lustfully instead of women; no, you are a people that do exceed.'

Verily, with lust you approach men instead of women: nay, but you are people given to excesses!"

Verily ye go in lustfully unto men instead of women! Aye! ye are a people extravagant.

"Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)."

“You lust after men rather than women. You are an excessive people.”

You approach men lustfully in place of women. You are a people who exceed all bounds.'

"Verily, you practice your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds."

Lo! ye come with lust unto men instead of women. Nay, but ye are wanton folk.

Indeed you come to men with desire instead of women! Indeed, you are a profligate lot.’

You approach men lustfully instead of women. Truly, you are a nation who exceed (in sin)'

Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people."

You engage in lustful activities with people instead of women. You have become transgressing people.

Most surely you come to males in lust besides females; nay you are an extravagant people.

Innakum latatoona a<b>l</b>rrij<u>a</u>la shahwatan min dooni a<b>l</b>nnis<u>a</u>i bal antum qawmun musrifoon<b>a</b>

You lust after men rather than women! You transgress all bounds!"

"For ye practise your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds."

إِنَّكُمْ لَتَأْتُونَ ٱلرِّجَالَ شَهْوَةً مِّن دُونِ ٱلنِّسَآءِ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

'Do you go to men to satisfy your lust instead of women, who you were supposed to go to?! Then in that case you have not followed sense or any sound report or even what is natural! Rather you have gone beyond the limits of Allah, overstepping the bounds of moderation, good sense and the natural nobility of humankind.

'Do you go to men to satisfy your lust instead of women, who you were supposed to go to?! Then in that case you have not followed sense or any sound report or even what is natural! Rather you have gone beyond the limits of Allah, overstepping the bounds of moderation, good sense and the natural nobility of humankind.

<p>In the second verse (81), this immodesty has been stated more explicitly - ` Surely, you come to men lustfully instead of women.' Here, the hint given is that, for the natural satisfaction of human desire, Allah 'Ta` ala has appointed marrying women as a lawful method. Now, to by-pass it and opt for an unnatural method is bland ugliness of the human self and certainly the proof of a dirty mind.</p><p>Therefore, the Sahabah, the Tabi` in and Mujtahid Imams have declared this crime and sin to be far more grave than other acts of shame. Imam Abu Hanifah (رح) has said: The punishment given to the person who commits this act should match the punishment which came upon the people of Lut (علیہ السلام) by the command of Allah Ta` ala - that rocks rained from the skies and the floor of the earth flipped upside down. Therefore, this person should be pushed down from a high mountain and rocks should be thrown from above on top of him. According to a narration of Sayyidna Ibn ` Abbas ؓ in the Musnad of Ahmad, Abu Dawud, Tirmidhi, and Ibn Majah, the Holy Prophet ﷺ said about the people who commit this evil act: فاقتلوا الفاعل والمفعول بہ that is, the doer of this evil deed and his passive partner (al-mafulu bihi: with whom it was done) should both be killed. (Ibn Kathir)</p><p>At the end of the verse (81), it was said: بَلْ أَنتُمْ قَوْمٌ مُّسْرِ‌فُونَ (No, you are a people who cross the limits). In other words, their real disease was that they would go beyond the limits set by Allah for everything - in their case, it would be the very limit of humanity they would be hopping over. The same thing happened about sexual desire when they crossed the limits appointed by Allah only to reach for a taste of the counter-natural.</p>

In the second verse (81), this immodesty has been stated more explicitly - ` Surely, you come to men lustfully instead of women.' Here, the hint given is that, for the natural satisfaction of human desire, Allah 'Ta` ala has appointed marrying women as a lawful method. Now, to by-pass it and opt for an unnatural method is bland ugliness of the human self and certainly the proof of a dirty mind.Therefore, the Sahabah, the Tabi` in and Mujtahid Imams have declared this crime and sin to be far more grave than other acts of shame. Imam Abu Hanifah (رح) has said: The punishment given to the person who commits this act should match the punishment which came upon the people of Lut (علیہ السلام) by the command of Allah Ta` ala - that rocks rained from the skies and the floor of the earth flipped upside down. Therefore, this person should be pushed down from a high mountain and rocks should be thrown from above on top of him. According to a narration of Sayyidna Ibn ` Abbas ؓ in the Musnad of Ahmad, Abu Dawud, Tirmidhi, and Ibn Majah, the Holy Prophet ﷺ said about the people who commit this evil act: فاقتلوا الفاعل والمفعول بہ that is, the doer of this evil deed and his passive partner (al-mafulu bihi: with whom it was done) should both be killed. (Ibn Kathir)At the end of the verse (81), it was said: بَلْ أَنتُمْ قَوْمٌ مُّسْرِ‌فُونَ (No, you are a people who cross the limits). In other words, their real disease was that they would go beyond the limits set by Allah for everything - in their case, it would be the very limit of humanity they would be hopping over. The same thing happened about sexual desire when they crossed the limits appointed by Allah only to reach for a taste of the counter-natural.

His people made no answer, and only said: "Drive them out of the city. They profess to be pure."

And his people had no answer except to say, “Turn them out of your dwellings; these are people who wish purity!”

And the only answer of his people was that they said, 'Expel them from your city; surely they are folk that keep themselves clean!'

But his people's only answer was this: "Expel them from your land! Verily, they are folk who make themselves out to be pure!”

And naught was the answer of his people save that they said: drive themforth from your city, verily they are a people who would be pure!

And the answer of his people was only that they said: "Drive them out of your town, these are indeed men who want to be pure (from sins)!"

And his people's only answer was to say, “Expel them from your town; they are purist people.”

Their only answer was: 'Banish them from your town. They are a people who pretend to be pure.'

And the answer of his people was only that they said: "Drive them out of your town, these are indeed men who want to be pure (from sins)!"

And the answer of his people was only that they said (one to another): Turn them out of your township. They are folk, forsooth, who keep pure.

But the only answer of his people was that they said, ‘Expel them from your town! They are indeed a puritanical lot.’

The only answer of his nation was: 'Expel them from your village. They are people who keep themselves purified'

But the answer of his people was only that they said, "Evict them from your city! Indeed, they are men who keep themselves pure."

His people had no answer to his remarks but to tell one another, "Expel him from our town; he and his people want to purify themselves."

And the answer of his people was no other than that they said: Turn them out of your town, surely they are a people who seek to purify (themselves).

Wam<u>a</u> k<u>a</u>na jaw<u>a</u>ba qawmihi ill<u>a</u> an q<u>a</u>loo akhrijoohum min qaryatikum innahum on<u>a</u>sun yata<u>t</u>ahharoon<b>a</b>

The only answer given by his people was, "Turn them out of your town. They are people who regard themselves to be pure."

And his people gave no answer but this: they said, "Drive them out of your city: these are indeed men who want to be clean and pure!"

وَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوٓا۟ أَخْرِجُوهُم مِّن قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ

His people, who committed this shameless wrong which they had been forbidden from doing, only responded by turning away from the truth, saying: 'Drive Lot and his followers out of your city. They are a people who have kept away from this action of ours, so it is not befitting that they stay living here among us.'

His people, who committed this shameless wrong which they had been forbidden from doing, only responded by turning away from the truth, saying: 'Drive Lot and his followers out of your city. They are a people who have kept away from this action of ours, so it is not befitting that they stay living here among us.'

<p>In the third verse (82) Lut (علیہ السلام) in response to his word of advice has been put in a way that it shows that his people could not find a suitable rejoinder to what he had said. But, they were still adamant and started saying among themselves that these people seem to be self-righteous claiming a lot of purity for themselves. The treatment they deserved was that they should be thrown out of their town.</p>

In the third verse (82) Lut (علیہ السلام) in response to his word of advice has been put in a way that it shows that his people could not find a suitable rejoinder to what he had said. But, they were still adamant and started saying among themselves that these people seem to be self-righteous claiming a lot of purity for themselves. The treatment they deserved was that they should be thrown out of their town.

<div class="text_uthmani arabic">إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ</div><p>("These are indeed men who want to be pure (from sins)!") Qatadah commented, "They shamed them (Lut and the believers) with what is not a shame at all." Mujahid commented, "(Lut's people said about Lut and the believers,) They are a people who want to be pure from men's anuses and women's anuses!" Similar was narrated from Ibn `Abbas. </p>

إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ("These are indeed men who want to be pure (from sins)!") Qatadah commented, "They shamed them (Lut and the believers) with what is not a shame at all." Mujahid commented, "(Lut's people said about Lut and the believers,) They are a people who want to be pure from men's anuses and women's anuses!" Similar was narrated from Ibn `Abbas.

But We saved him and his family, except for his wife who was one of those who stayed behind.

And We rescued him and his family, except his wife – she became of those who stayed behind.

So We delivered him and his family, except his wife; she was one of those that tarried.

Thereupon We saved him and his household except his wife, who was among those that stayed behind

Then We delivered him and his household, save his wife: she was among the lingerers.

Then We saved him and his family, except his wife; she was of those who remained behind (in the torment).

But We saved him and his family, except for his wife; she was of those who lagged behind.

Then We delivered Lot and his household save his wife who stayed behind,

Then We saved him and his family, except his wife; she was of the Ghabirin (those who lagged behind).

And We rescued him and his household, save his wife, who was of those who stayed behind.

Thereupon We delivered him and his family, except his wife; she was one of those who remained behind.

We saved him and all his family, except his wife, who was made to remain,

So We saved him and his family, except for his wife; she was of those who remained [with the evildoers].

We saved (Lot) and his family except his wife who remained with the rest.

So We delivered him and his followers, except his wife; she was of those who remained behind.

Faanjayn<u>a</u>hu waahlahu ill<u>a</u> imraatahu k<u>a</u>nat mina algh<u>a</u>bireen<b>a</b>

So We saved him and his family -- except for his wife. She was one of those who stayed behind.

But we saved him and his family, except his wife: she was of those who legged behind.

فَأَنجَيْنَٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَٰبِرِينَ

So Allah saved Lot and his family by instructing them to leave the city by night. His family were saved except for his wife, who remained behind in the city and suffered the same punishment as the rest.

So Allah saved Lot and his family by instructing them to leave the city by night. His family were saved except for his wife, who remained behind in the city and suffered the same punishment as the rest.

<p>Mentioned in the fourth (83) and the fifth (84) verses is the Divine punishment given to the people of Sadum for their crooked and immodest practice. As a consequence, the punishment of Allah Ta` ala descended on the entire people with the exception of Sayyidna Lut (علیہ السلام) and some of his companions who remained safe from the punishment. The words of the Qur'an say: فَأَنجَيْنَاهُ وَأَهْلَهُ (We saved him and his ` ahl' ). Who were these ` ahl?' Some commentators say that included in ` ahl' were two women who had become Muslims. The wife was not. Mentioned in another verse of the Qur'an is: فَمَا وَجَدْنَا فِيهَا غَيْرَ‌ بَيْتٍ مِّنَ الْمُسْلِمِينَ ﴿36﴾ that is, in all those habitations, there was no Muslim home except one - 51:36. This obviously shows that only people from the household of Sayyidna Lut (علیہ السلام) were the ones who were saved from the punishment - and that did not include his wife. Some other commentators say that ahl' is general. It refers to his own family as well as others who had joined him by embracing Islam. To sum up, it can be said that they were a counted few Muslims to save whom Allah Ta` ala ordered Sayyidna Lut (علیہ السلام) to take, except his wife, with him and get out of that habitation late in the night and be sure not to look back, because when they are out of the habitation, the punishment would instantly descend on those in it.</p><p>Sayyidna Lut (علیہ السلام) followed the Divine command. He went out of the limits of Sadum with his family and companions late in the night. There are two reports about the wife: (1)-She just did not go with them; (2)-That she did start off with them and walked on for a while, but since she was eager to see the fate of the people she had left behind, quite contrary to the initial Divine command, she was seized by the punishment. This event has been mentioned in the Qur'an at several occasions in varying details. Here, in the fourth verse (83), it has been briefly said that Allah Ta` ala saved Sayyidna Lut (علیہ السلام) and his family and companions from the punishment, but his wife was left with the rest in it. The additional details of how they were saved and how they were asked to leave the habitation late in night and were not to look back appear in other verses.</p>

Mentioned in the fourth (83) and the fifth (84) verses is the Divine punishment given to the people of Sadum for their crooked and immodest practice. As a consequence, the punishment of Allah Ta` ala descended on the entire people with the exception of Sayyidna Lut (علیہ السلام) and some of his companions who remained safe from the punishment. The words of the Qur'an say: فَأَنجَيْنَاهُ وَأَهْلَهُ (We saved him and his ` ahl' ). Who were these ` ahl?' Some commentators say that included in ` ahl' were two women who had become Muslims. The wife was not. Mentioned in another verse of the Qur'an is: فَمَا وَجَدْنَا فِيهَا غَيْرَ‌ بَيْتٍ مِّنَ الْمُسْلِمِينَ ﴿36﴾ that is, in all those habitations, there was no Muslim home except one - 51:36. This obviously shows that only people from the household of Sayyidna Lut (علیہ السلام) were the ones who were saved from the punishment - and that did not include his wife. Some other commentators say that ahl' is general. It refers to his own family as well as others who had joined him by embracing Islam. To sum up, it can be said that they were a counted few Muslims to save whom Allah Ta` ala ordered Sayyidna Lut (علیہ السلام) to take, except his wife, with him and get out of that habitation late in the night and be sure not to look back, because when they are out of the habitation, the punishment would instantly descend on those in it.Sayyidna Lut (علیہ السلام) followed the Divine command. He went out of the limits of Sadum with his family and companions late in the night. There are two reports about the wife: (1)-She just did not go with them; (2)-That she did start off with them and walked on for a while, but since she was eager to see the fate of the people she had left behind, quite contrary to the initial Divine command, she was seized by the punishment. This event has been mentioned in the Qur'an at several occasions in varying details. Here, in the fourth verse (83), it has been briefly said that Allah Ta` ala saved Sayyidna Lut (علیہ السلام) and his family and companions from the punishment, but his wife was left with the rest in it. The additional details of how they were saved and how they were asked to leave the habitation late in night and were not to look back appear in other verses.

<h2 class="title">Allah says, We saved Lut and his family, for only his household believed in him.</h2><p>Allah said in another Ayah, </p><div class="text_uthmani arabic">فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ - فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ </div><p>(So We brought out from therein the believers. But We found not there any household of the Muslims except one of Lut and his daughters) 51: 35-36. Only his wife (from his family) did not believe, remaining on the religion of her people. She used to conspire with them against Lut and inform them of who came to visit him, using certain signals that they agreed on. This is why when Lut was commanded to leave by night with his family, he was ordered not to inform his wife or take her with him. Some said that she followed them, and when the torment struck her people, she looked back and suffered the same punishment as them. However, it appears that she did not leave the town and that Lut did not tell her that they would depart. So she remained with her people, as apparent from Allah's statement, </p><div class="text_uthmani arabic">إِلاَّ امْرَأَتَهُ كَانَتْ مِنَ الْغَـبِرِينَ</div><p>(except his wife; she was of the Ghabirin) meaning, of those who remained, or they say: of those who were destroyed, and this is the more obvious explanation. Allah's statement, </p><div class="text_uthmani arabic">وَأَمْطَرْنَا عَلَيْهِمْ مَّطَرًا</div><p>(And We rained down on them a rain) is explained by His other statement, </p><div class="text_uthmani arabic">وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍ</div><div class="text_uthmani arabic">مُّسَوَّمَةً عِندَ رَبّكَ وَمَا هِى مِنَ الظَّـلِمِينَ بِبَعِيدٍ-</div><p>(And rained on them stones of baked clay, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the wrongdoers.) 11:82-83. Allah said here, </p><div class="text_uthmani arabic">فَانْظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُجْرِمِينَ</div><p>(Then see what was the end of the criminals. ) This Ayah means: `See, O Muhammad, the end of those who dared to disobey Allah and reject His Messengers.' Imam Ahmad, Abu Dawud, At-Tirmidhi, Ibn Majah, all recorded a Hadith from Ibn `Abbas who said that Allah's Messenger said; </p><div class="text_uthmani arabic">«مَنْ وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُول بِه»</div><p>(Whoever is found doing the act of the people of Lut, then kill them; the doer and the one it is done to.) </p>

Allah says, We saved Lut and his family, for only his household believed in him.Allah said in another Ayah, فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ - فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ (So We brought out from therein the believers. But We found not there any household of the Muslims except one of Lut and his daughters) 51: 35-36. Only his wife (from his family) did not believe, remaining on the religion of her people. She used to conspire with them against Lut and inform them of who came to visit him, using certain signals that they agreed on. This is why when Lut was commanded to leave by night with his family, he was ordered not to inform his wife or take her with him. Some said that she followed them, and when the torment struck her people, she looked back and suffered the same punishment as them. However, it appears that she did not leave the town and that Lut did not tell her that they would depart. So she remained with her people, as apparent from Allah's statement, إِلاَّ امْرَأَتَهُ كَانَتْ مِنَ الْغَـبِرِينَ(except his wife; she was of the Ghabirin) meaning, of those who remained, or they say: of those who were destroyed, and this is the more obvious explanation. Allah's statement, وَأَمْطَرْنَا عَلَيْهِمْ مَّطَرًا(And We rained down on them a rain) is explained by His other statement, وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍمُّسَوَّمَةً عِندَ رَبّكَ وَمَا هِى مِنَ الظَّـلِمِينَ بِبَعِيدٍ-(And rained on them stones of baked clay, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the wrongdoers.) 11:82-83. Allah said here, فَانْظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُجْرِمِينَ(Then see what was the end of the criminals. ) This Ayah means: `See, O Muhammad, the end of those who dared to disobey Allah and reject His Messengers.' Imam Ahmad, Abu Dawud, At-Tirmidhi, Ibn Majah, all recorded a Hadith from Ibn `Abbas who said that Allah's Messenger said; «مَنْ وَجَدْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُول بِه»(Whoever is found doing the act of the people of Lut, then kill them; the doer and the one it is done to.)

And We rained down on them a shower (of Stones). So witness the end of sinners!

And We rained a shower (of stones) upon them; therefore see what sort of fate befell the culprits!

And We rained down upon them a rain; so behold thou, how was the end of the sinners!

the while We rained a rain [of destruction] upon the others: and behold what happened in the end to those people lost in sin!

And We rained upon them a rain. So behold! what like was the end of the sinners.

And We rained down on them a rain (of stones). Then see what was the end of the Mujrimun (criminals, polytheists, sinners, etc.).

And We rained down on them a rain; note the consequences for the sinners.

and We let loose a shower [of stones] upon them, Observe, then, the end of the evil-doers.

And We rained down on them a rain (of stones). Then see what was the end of the criminals.

And We rained a rain upon them. See now the nature of the consequence of evil-doers!

Then We poured down upon them a rain [of stones]. So observe how was the fate of the guilty!

and We rained down upon them a rain. So look how was the end of the evildoers.

And We rained upon them a rain [of stones]. Then see how was the end of the criminals.

We sent a torrential rain unto the (unbelievers). Consider how disastrous the end of the criminals was!

And We rained upon them a rain; consider then what was the end of the guilty.

Waam<u>t</u>arn<u>a</u> AAalayhim ma<u>t</u>aran fa<b>o</b>n<i><u>th</u></i>ur kayfa k<u>a</u>na AA<u>a</u>qibatu almujrimeen<b>a</b>

We rained down on them a shower [of brimstone]. Then see what was the end of the evil-doers.

And we rained down on them a shower (of brimstone): Then see what was the end of those who indulged in sin and crime!

وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُجْرِمِينَ

Allah brought down upon them a great rain of rocks of baked clay, overturning the city and turning it upside down. So consider what the end of the sinful people of Lot was. Their end was ruin and eternal disgrace.

Allah brought down upon them a great rain of rocks of baked clay, overturning the city and turning it upside down. So consider what the end of the sinful people of Lot was. Their end was ruin and eternal disgrace.

<p>In the fifth verse (84), the punishment which came on these people has been described in a few words - that an unusual rain was sent upon them. The details of this punishment appear in Surah Had where it is said:</p><p>فَلَمَّا جَاءَ أَمْرُ‌نَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْ‌نَا عَلَيْهَا حِجَارَ‌ةً مِّن سِجِّيلٍ مَّنضُودٍ ﴿82﴾ مُّسَوَّمَةً عِندَ رَ‌بِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ ﴿83﴾</p><p>(So, when Our command-came, We turned its highest into its lowest, and We rained on it stones of hard clay, one over an-other marked, with your Lord. And they are not far from the transgressors - 11:82-83).</p><p>This tells us that the rain of stones came from above and from down below, angel Jibra'il (علیہ السلام) lifted up the whole crust of the earth and threw it back upside down. Then, the stones which rained down were one over the other, that is, the stone rained so ceaselessly that they kept collecting one on top the next. These stones were marked. Some commentators say that every such stone was marked with the name of the person who was destined to be destroyed with it. And in the verses of Surah Al-Hijr, also mentioned before the account of the punishment is: فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِ‌قِينَ ﴿73﴾ that is, a Sound seized them at sunrise - 15:73).</p><p>This indicates that first to come was some harsh Sound from the skies, then came other punishments. The outward arrangement of the words shows that it was after this Sound that the earth crust was turned upside down and then, stones were rained on them to put a stamp on their disgrace. And it is also possible that the rain of stones came first and the turning over of the earth crust came later. The reason is that, given the style of the Qur'an, it is not necessary that some-thing mentioned earlier should have also occurred earlier.</p><p>Out of the horrendous punishments sent on the people of Sayyidna Lut (علیہ السلام) ، the punishment of turning the floor of the earth upside down has a particular correspondence with their act of shame and immodesty because they were guilty of perversion.</p><p>Towards the end of the verses of Surah Hud cited a little earlier, the Qur'an has warned the people of Arabia when it says: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ ﴿83﴾ that is, these upturned habitations were not far from the transgressors. They pass by them while traveling to Syria but it is surprising that they would learn no lesson from them.</p><p>And these sights are not restricted with the time the Holy Qur'an was being revealed. They are still there between Bayt al-Maqdis and Jordon river, particularly the area known as the Sea of Lut or the Dead Sea. It lies way deep below the sea level. On a particular section, there is water which is unusual. No sea life survives there. Hence, the name: Dead Sea. This is said to be the legendary Sodom. May Allah keep us safe from His Punishment and Wrath.</p>

In the fifth verse (84), the punishment which came on these people has been described in a few words - that an unusual rain was sent upon them. The details of this punishment appear in Surah Had where it is said:فَلَمَّا جَاءَ أَمْرُ‌نَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْ‌نَا عَلَيْهَا حِجَارَ‌ةً مِّن سِجِّيلٍ مَّنضُودٍ ﴿82﴾ مُّسَوَّمَةً عِندَ رَ‌بِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ ﴿83﴾(So, when Our command-came, We turned its highest into its lowest, and We rained on it stones of hard clay, one over an-other marked, with your Lord. And they are not far from the transgressors - 11:82-83).This tells us that the rain of stones came from above and from down below, angel Jibra'il (علیہ السلام) lifted up the whole crust of the earth and threw it back upside down. Then, the stones which rained down were one over the other, that is, the stone rained so ceaselessly that they kept collecting one on top the next. These stones were marked. Some commentators say that every such stone was marked with the name of the person who was destined to be destroyed with it. And in the verses of Surah Al-Hijr, also mentioned before the account of the punishment is: فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِ‌قِينَ ﴿73﴾ that is, a Sound seized them at sunrise - 15:73).This indicates that first to come was some harsh Sound from the skies, then came other punishments. The outward arrangement of the words shows that it was after this Sound that the earth crust was turned upside down and then, stones were rained on them to put a stamp on their disgrace. And it is also possible that the rain of stones came first and the turning over of the earth crust came later. The reason is that, given the style of the Qur'an, it is not necessary that some-thing mentioned earlier should have also occurred earlier.Out of the horrendous punishments sent on the people of Sayyidna Lut (علیہ السلام) ، the punishment of turning the floor of the earth upside down has a particular correspondence with their act of shame and immodesty because they were guilty of perversion.Towards the end of the verses of Surah Hud cited a little earlier, the Qur'an has warned the people of Arabia when it says: وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ ﴿83﴾ that is, these upturned habitations were not far from the transgressors. They pass by them while traveling to Syria but it is surprising that they would learn no lesson from them.And these sights are not restricted with the time the Holy Qur'an was being revealed. They are still there between Bayt al-Maqdis and Jordon river, particularly the area known as the Sea of Lut or the Dead Sea. It lies way deep below the sea level. On a particular section, there is water which is unusual. No sea life survives there. Hence, the name: Dead Sea. This is said to be the legendary Sodom. May Allah keep us safe from His Punishment and Wrath.

Remember, We sent to Midian their brother Shu'aib. "O you people," he said, "worship God, for you have no other god but He. Clear proof has come to you from your Lord; so give in full measure and full weight; do not keep back from people what is theirs, and do not corrupt the land after it has been reformed. This is best for you if you believe.

And We sent Shuaib to Madyan from their community; he said, “O my people! Worship Allah – you do not have any God except Him; indeed a clear proof has come to you from your Lord, so measure and weigh in full and do not give the people their goods diminished, and do not spread turmoil in the earth after it is organised; this is for your good, if you believe.”

And to Midian their brother Shuaib; he said, 'O my people, serve God! You have no god other than He; there has now come to you a clear sign from your Lord. So fill up the measure and the balance, and diminish not the goods of the people; and do not corruption in the land, after it has been set right; that is better for you, if you are believers.

AND UNTO [the people of] Madyan [We sent] their brother Shu'ayb. He said: "O my people! Worship God alone: you have no deity other than Him. Clear evidence of the truth has now come unto you from your Sustainer. Give, therefore, full measure and weight [in all your dealings], and do not deprive people of what is rightfully theirs; and do not spread corruption on earth after it has be, en so well ordered: [all] this is for your own good, 'if you would but believe.

And unto Madyan We sent their brother Shu'aib. He said: O my people! worship Allah, no god ye have buthe; surely there hath come unto you an evidence from your Lord. So give full measure and weight, and defraud not people of their things, and act not corruptly on the earth after the ordering thereof; thatis best for you if ye be believers.

And to (the people of) Madyan (Midian), (We sent) their brother Shu'aib. He said: "O my people! Worship Allah! You have no other Ilah (God) but Him. [La ilaha ill-Allah (none has the right to be worshipped but Allah)]." Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not mischief on the earth after it has been set in order, that will be better for you, if you are believers.

And to Median, their brother Shuaib. He said, “O my people, worship God; you have no god other than Him. A clear proof has come to you from your Lord. Give full measure and weight, and do not cheat people out of their rights, and do not corrupt the land once it has been set right. This is better for you, if you are believers.”

And to Midian We sent forth their brother Shu'ayb He exhorted them: O my people! Serve Allah, you have no god but Him. Indeed a clear proof has come to you from your Lord. So give just weight and measure and diminish not to men their things ' and make no mischief on the earth after it has been set in good order. That is to your own good, if you truly believe.

And to (the people of) Madyan, (We sent) their brother Shu`ayb. He said: "O my people! Worship Allah! You have no other God but Him. Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not do mischief on the earth after it has been set in order, that will be better for you, if you are believers.

And unto Midian (We sent) their brother, Shu'eyb. He said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! a clear proof hath come unto you from your Lord; so give full measure and full weight and wrong not mankind in their goods, and work not confusion in the earth after the fair ordering thereof. That will be better for you, if ye are believers.

And to [the people of] Midian [We sent] Shu‘ayb, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. There has certainly come to you a manifest proof from your Lord. Observe fully the measure and the balance, and do not cheat the people of their goods, and do not cause corruption on the earth after its restoration. That is better for you, if you are faithful.

And to Midian, their brother Shu'aib. He said: 'Worship Allah, my nation, for you have no god except He. A clear sign has come to you from your Lord. Give just weight, and full measure; and do not diminish the goods of people. Do not corrupt the land after it has been set right, that is best for you, if you are believers.

And to [the people of] Madyan [We sent] their brother Shu'ayb. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you, if you should be believers.

We sent to the people of Midian their brother Shu'ayb who also told his people to worship God their only Lord. He said, "A guidance has come to you from your Lord. Maintain proper measures and weights in trade. Do not cause any deficiency in people's property or destroy the land after it has been reformed. This is for your own good, if you have any faith.

And to Madyan (We sent) their brother Shu'aib. He said: O my people! serve Allah, you have no god other than Him; clear proof indeed has come to you from your Lord, therefore give full measure and weight and do not diminish to men their things, and do not make mischief in the land after its reform; this is better for you if you are believers:

Wail<u>a</u> madyana akh<u>a</u>hum shuAAayban q<u>a</u>la y<u>a</u> qawmi oAAbudoo All<u>a</u>ha m<u>a</u> lakum min il<u>a</u>hin ghayruhu qad j<u>a</u>atkum bayyinatun min rabbikum faawfoo alkayla wa<b>a</b>lmeez<u>a</u>na wal<u>a</u> tabkhasoo a<b>l</b>nn<u>a</u>sa ashy<u>a</u>ahum wal<u>a</u> tufsidoo fee alar<u>d</u>i baAAda i<u>s</u>l<u>ah</u>ih<u>a</u> <u>tha</u>likum khayrun lakum in kuntum mumineen<b>a</b>

To Midian We sent their brother Shu'ayb. He said, "O my people, worship God; you have no other god but Him. A clear Sign has indeed come to you from your Lord. So give full measure and full weight, and do not deliver short. Do not corrupt the land after it has been set in order. This is for your own good, if you are true believers.

To the Madyan people We sent Shu'aib, one of their own brethren: he said: "O my people! worship Allah; Ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith.

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ فَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

To the tribe of Midian Allah sent their brother Shu‘ayb (peace be upon him). He said: 'O people! Worship Allah alone for you have no God worthy of worship other than Him. A clear proof from Allah has come to you confirming what I bring to you from your Lord is the truth. Give people their rights, by measuring and weighing things correctly, not short-changing people by saying bad things about their goods, or by cheating them, and do not to cause corruption on earth through disbelief and disobedience after things have been set right through the sending of prophets. All of this is better for you and more beneficial if you are believers, because then you would leave disobedience, and draw close to Allah by doing what He has commanded.'

To the tribe of Midian Allah sent their brother Shu‘ayb (peace be upon him). He said: 'O people! Worship Allah alone for you have no God worthy of worship other than Him. A clear proof from Allah has come to you confirming what I bring to you from your Lord is the truth. Give people their rights, by measuring and weighing things correctly, not short-changing people by saying bad things about their goods, or by cheating them, and do not to cause corruption on earth through disbelief and disobedience after things have been set right through the sending of prophets. All of this is better for you and more beneficial if you are believers, because then you would leave disobedience, and draw close to Allah by doing what He has commanded.'

<p>Commentary</p><p>The series of stories relating to prophets (علیہم السلام) continues. The fifth story appears in the verses quoted above. This is the story of Sayyidna Shu'aib (علیہ السلام) and his eople.</p><p>Sayyidna Shu'aib علیہ السلام according to Muhammad ibn Ishaq, is among the progeny of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) and he is also related to Sayyidna Lut (علیہ السلام) . The lineal descendants of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) also came to be known by the name, Madyan - and the locality where they lived is also called Madyan. Thus, Madyan is the name of a people and the name of a city as well. This city still survives near the port of Ma` an in Eastern Jordan. When relating the story of Sayyidna Musa (علیہ السلام) elsewhere, the Qur'an says: وَلَمَّا وَرَ‌دَ مَاءَ مَدْيَنَ (And when he arrived at the watering [ place ] in Madyan - 28:23), it is referring to this very habitation. (Ibn Kathir) Sayyidna Shu'aib (علیہ السلام) was known for his impressive oratory because of which he was called the Orator among Prophets (علیہم السلام) . (Ibn Kathir, Al Bahr Al-Muhit)</p><p>The people to whom Sayyidna Shu'aib (علیہ السلام) was sent have been identified by the Holy Qur'an as the residents or people of Madyan, and also as the people of Aikah. The word: ایکہ (Aikah) means a forest.</p><p>Some commentators say that these were two different people and lived in separate settlements. Sayyidna Shu'aib (علیہ السلام) was sent to one of them first. When they were destroyed, he was sent to the other. The punishment which came upon these two has also been stated in different words. The punishment of the Rajfah on the people of Madyan is mentioned as Saihah (Sound) at some places, while as Rajfah (earthquake) at others. The punishment of the people of Aikah has been stated as being that of Zullah (shade, canopy). The form in which this punishment came was that the people of Aikah were first subjected to intense heat in their locality which almost roasted them. Then, in the forest close by there came a dense cloud which cast its shade over the entire forest. Attracted by the shade and cool breeze there, all inhabitants of the locality assembled under the shade of that cloud. As Divine arrangement would have it, here were its criminals walking on their two feet and reaching the exact spot where they were to be destroyed, without a warrant of arrest and without a police gun pointed at them. Once they were all there, the clouds rained fire and the earthquake shook the earth. That killed them all.</p><p>Then, there are other commentators who say that the people of Madyan and the people of Aikah are the same people and the three kinds of punishment mentioned here converged on these people. First came the Fire from the clouds, then, with it, rose the piercing Sound, and then, the earthquake shook the earth. Ibn Kathir has favoured this view.</p><p>However, whether these two people are separate or are two names of the same people, what matters is the message of truth delivered to them by Sayyidna Shu'aib (علیہ السلام) - and that has been mentioned in the first (85) and second (86) verses. Before we move on to the explanation of this message, let us first understand that the essence of Islam, which is the combined call of all blessed prophets, is the fulfillment of mutual rights. Then rights are of two kinds. First come rights which are related directly to Allah Ta` ala. No visible human gain or loss seems to depend on their fulfillment or abandonment, for example, praying and fasting (Salah and Sawm). Secondly, there are the rights of the servants of Allah (Huquq al-Ibad: human rights - in secular terminology) which are related to human beings. These people were heedless to and unaware of both these rights, in fact, were acting counter to both.</p><p>By not believing in Allah Ta` ala and His messengers, they were violating the rights of Allah, and on top of it, by decreasing weights and measures, they were slicing through and wasting away the rights of human beings. Then, such people would go on to sit on entry points of roads and streets and would terrorize all comers, rob them of their belongings, and warned them of worse consequences if they believed in Sayyidna Shu'aib (علیہ السلام) . And thus, on God's good earth, they had made disorder the order of the day. It was to correct these misdeeds that Sayyidna Shu'aib (علیہ السلام) was sent to them.</p><p>In the first and second verses quoted above, Sayyidna Shu'aib (علیہ السلام) said three things to correct the course of his people: (1)-First he said: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ` ( O my people, worship Allah. You have no god other than Him). This is the same Da'wah, the call to Tauhid, the Oneness of Allah, which all blessed prophets have been giving all along the lanes of time, a call which is the spirit of all true beliefs and deeds. Since these people too were all sold to the worship of the created, and consequently, heedless to the sacred Being and Attributes of Allah Ta` ala, and thus, neglectful of the fulfillment of His rights. Therefore, this was the first message given to them. (2)-Then, it was said: قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ (There has come to you a clear sign from your Lord). Here, ` clear signs' or proofs refers to the miracles which were manifested at the hands of Sayyidna Shu'aib (علیہ السلام) . The different forms in which these miracles had appeared find mention in Tafsir Al-Bahr Al-Muhit. (3)-The statement which follows lays down a major rule of just conduct. It was said: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And fill the measure and weight in full, and do not make people short of their things). The word: کَیل (kail) means measure, and: مِیزَان (mizan) is used in the sense of weighing, and: بِخس (bakhs) means to bring loss on someone by giving one less than what is due. Thus, the instruction given in the verse is to give full measure and weight and to abstain from causing loss to them by holding back what is their due.</p><p>In the first part of the verse, the particular crime of under-measuring or under-weighing in buying and selling was prohibited. Later, by saying: وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (and do not make people short of their things), the prohibition was generalized. Now the prohibition applies to all kinds of decreasing, slicing, under-cutting or short-changing of rights - whether related to property, or honour, or something else. (Al-Bahr Al-Muhit)</p><p>From here we know that the way it is forbidden to give less than due while weighing and measuring, similarly, forbidden is any cutting back on the human rights of other people. Acts like attacking someone's honour, not giving due respect to someone according to his legitimate station, showing shortcoming in obeying those the showing of obedience to whom is necessary and failing to respect those who must compulsorily and duly be respected are included under the purview of the crime which used to be committed by the people of Sayyidna Shu'aib (علیہ السلام) . During his famous Khutbah of the Last Hajj, when the Holy Prophet ﷺ declared that the honour of people is as worthy of being respected and defended as their blood is, stands as a broader confirmation of this view.</p><p>All these things are included under the words: مُطَفِّفِينَ (mutaffifin)and: تَطفِیف (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al A` zam ؓ saw a person making his Ruku` and Sajdah in a hurry.</p><p>He said: (that is, you are guilty of measuring and weighing short -Mu'atta Imam Malik). By saying so, he meant that the person had not fulfilled the right of Sarah as it was due. Thus, in this report, the short-coming of not fulfilling the right of Sarah as due has been referred to by the word: تَطفِیف (tatfif : measuring and weighing short).</p><p>At the end of the verse, it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (and do not make mischief on the earth after it has been set in order). This sentence has also appeared earlier in this Surah Al-A` raf (for details, please see comments under verse 56) where it was said that the physical betterment of conditions on the earth depends on utilizing things properly - as and where due, respecting limits and maintaining moderation, equity and justice; and spiritual betterment depends on relationship with Allah and obedience to His commands. As for the opposite of it, that is, physical and spiritual disorder on earth, it shows up when these principles are compromised or abandoned. The people of Sayyidna Shu'aib (علیہ السلام) had done exactly this. They had totally abandoned these principles because of which earth had become a hotbed of physical and spiritual disorder. That is why they were advised to ab-stain from such deeds which would serve as corrupting influence for the whole earth.</p><p>Then, it was said: ذَٰلِكُمْ خَيْرٌ‌ لَّكُمْ إِن كُنتُم مُّؤْمِنِين (This is good for you, if you are believers). The sense is that should they repent and retract from their evil doings, it has nothing but good waiting for them in their present life as well as in the life to come. As for the prosperity and success in the life to come is concerned, it is obvious that it depends on one's obedience to what Allah has commanded us to do. Then, as for success in the present world, we can say once people find out that there is someone who is honest in weights and measures and is partic-ular about all other rights of his clients, his credit and goodwill will become established in the market and his business will increase in volume and reliability.</p><p>Determining the meaning of the statement - ` Do not sit in every path threatening and preventing people from the path of Allah' - in verse 86, some commentators have said that both sentences carry the same sense since these people stopped and threatened those who came to Sayyidna Shu'aib (علیہ السلام) . This they were ordered not to do.</p><p>Others have said that these crimes committed by them were two separate' crimes. They sat on thoroughfares, looted and snatched things, and also prevented people from believing in Sayyidna Shu'aib (علیہ السلام) . Thus, the first sentence describes the first crime while the second sentence describes the other. The later view has been relied upon in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the purview of this command against looting and snatching are check posts set up on thoroughfares to realize impermissible taxes against the provisions of the Shari` ah.</p><p>` Allamah Al-Qurtubi has said that those who sit on thoroughfares and make people pay undue taxes against the provisions of the Shari` ah, they too are criminals like the people of Sayyidna Shu'aib - rather, more oppressive and tyrannical than they were.</p><p>After that it was said: وَتَبْغُونَهَا عِوَجًا (and seeking a twist in it), that is, these people are always on the lookout for the opportunity to find something in the way of Allah which they could twist, turn and misrepresent and come up with their roster of doubts and objections through which they could try to wean people away from the true religion.</p>

CommentaryThe series of stories relating to prophets (علیہم السلام) continues. The fifth story appears in the verses quoted above. This is the story of Sayyidna Shu'aib (علیہ السلام) and his eople.Sayyidna Shu'aib علیہ السلام according to Muhammad ibn Ishaq, is among the progeny of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) and he is also related to Sayyidna Lut (علیہ السلام) . The lineal descendants of Madyan, the son of Sayyidna Ibrahim (علیہ السلام) also came to be known by the name, Madyan - and the locality where they lived is also called Madyan. Thus, Madyan is the name of a people and the name of a city as well. This city still survives near the port of Ma` an in Eastern Jordan. When relating the story of Sayyidna Musa (علیہ السلام) elsewhere, the Qur'an says: وَلَمَّا وَرَ‌دَ مَاءَ مَدْيَنَ (And when he arrived at the watering [ place ] in Madyan - 28:23), it is referring to this very habitation. (Ibn Kathir) Sayyidna Shu'aib (علیہ السلام) was known for his impressive oratory because of which he was called the Orator among Prophets (علیہم السلام) . (Ibn Kathir, Al Bahr Al-Muhit)The people to whom Sayyidna Shu'aib (علیہ السلام) was sent have been identified by the Holy Qur'an as the residents or people of Madyan, and also as the people of Aikah. The word: ایکہ (Aikah) means a forest.Some commentators say that these were two different people and lived in separate settlements. Sayyidna Shu'aib (علیہ السلام) was sent to one of them first. When they were destroyed, he was sent to the other. The punishment which came upon these two has also been stated in different words. The punishment of the Rajfah on the people of Madyan is mentioned as Saihah (Sound) at some places, while as Rajfah (earthquake) at others. The punishment of the people of Aikah has been stated as being that of Zullah (shade, canopy). The form in which this punishment came was that the people of Aikah were first subjected to intense heat in their locality which almost roasted them. Then, in the forest close by there came a dense cloud which cast its shade over the entire forest. Attracted by the shade and cool breeze there, all inhabitants of the locality assembled under the shade of that cloud. As Divine arrangement would have it, here were its criminals walking on their two feet and reaching the exact spot where they were to be destroyed, without a warrant of arrest and without a police gun pointed at them. Once they were all there, the clouds rained fire and the earthquake shook the earth. That killed them all.Then, there are other commentators who say that the people of Madyan and the people of Aikah are the same people and the three kinds of punishment mentioned here converged on these people. First came the Fire from the clouds, then, with it, rose the piercing Sound, and then, the earthquake shook the earth. Ibn Kathir has favoured this view.However, whether these two people are separate or are two names of the same people, what matters is the message of truth delivered to them by Sayyidna Shu'aib (علیہ السلام) - and that has been mentioned in the first (85) and second (86) verses. Before we move on to the explanation of this message, let us first understand that the essence of Islam, which is the combined call of all blessed prophets, is the fulfillment of mutual rights. Then rights are of two kinds. First come rights which are related directly to Allah Ta` ala. No visible human gain or loss seems to depend on their fulfillment or abandonment, for example, praying and fasting (Salah and Sawm). Secondly, there are the rights of the servants of Allah (Huquq al-Ibad: human rights - in secular terminology) which are related to human beings. These people were heedless to and unaware of both these rights, in fact, were acting counter to both.By not believing in Allah Ta` ala and His messengers, they were violating the rights of Allah, and on top of it, by decreasing weights and measures, they were slicing through and wasting away the rights of human beings. Then, such people would go on to sit on entry points of roads and streets and would terrorize all comers, rob them of their belongings, and warned them of worse consequences if they believed in Sayyidna Shu'aib (علیہ السلام) . And thus, on God's good earth, they had made disorder the order of the day. It was to correct these misdeeds that Sayyidna Shu'aib (علیہ السلام) was sent to them.In the first and second verses quoted above, Sayyidna Shu'aib (علیہ السلام) said three things to correct the course of his people: (1)-First he said: يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُ‌هُ ` ( O my people, worship Allah. You have no god other than Him). This is the same Da'wah, the call to Tauhid, the Oneness of Allah, which all blessed prophets have been giving all along the lanes of time, a call which is the spirit of all true beliefs and deeds. Since these people too were all sold to the worship of the created, and consequently, heedless to the sacred Being and Attributes of Allah Ta` ala, and thus, neglectful of the fulfillment of His rights. Therefore, this was the first message given to them. (2)-Then, it was said: قَدْ جَاءَتْكُم بَيِّنَةٌ مِّن رَّ‌بِّكُمْ (There has come to you a clear sign from your Lord). Here, ` clear signs' or proofs refers to the miracles which were manifested at the hands of Sayyidna Shu'aib (علیہ السلام) . The different forms in which these miracles had appeared find mention in Tafsir Al-Bahr Al-Muhit. (3)-The statement which follows lays down a major rule of just conduct. It was said: فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (And fill the measure and weight in full, and do not make people short of their things). The word: کَیل (kail) means measure, and: مِیزَان (mizan) is used in the sense of weighing, and: بِخس (bakhs) means to bring loss on someone by giving one less than what is due. Thus, the instruction given in the verse is to give full measure and weight and to abstain from causing loss to them by holding back what is their due.In the first part of the verse, the particular crime of under-measuring or under-weighing in buying and selling was prohibited. Later, by saying: وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ (and do not make people short of their things), the prohibition was generalized. Now the prohibition applies to all kinds of decreasing, slicing, under-cutting or short-changing of rights - whether related to property, or honour, or something else. (Al-Bahr Al-Muhit)From here we know that the way it is forbidden to give less than due while weighing and measuring, similarly, forbidden is any cutting back on the human rights of other people. Acts like attacking someone's honour, not giving due respect to someone according to his legitimate station, showing shortcoming in obeying those the showing of obedience to whom is necessary and failing to respect those who must compulsorily and duly be respected are included under the purview of the crime which used to be committed by the people of Sayyidna Shu'aib (علیہ السلام) . During his famous Khutbah of the Last Hajj, when the Holy Prophet ﷺ declared that the honour of people is as worthy of being respected and defended as their blood is, stands as a broader confirmation of this view.All these things are included under the words: مُطَفِّفِينَ (mutaffifin)and: تَطفِیف (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al A` zam ؓ saw a person making his Ruku` and Sajdah in a hurry.He said: (that is, you are guilty of measuring and weighing short -Mu'atta Imam Malik). By saying so, he meant that the person had not fulfilled the right of Sarah as it was due. Thus, in this report, the short-coming of not fulfilling the right of Sarah as due has been referred to by the word: تَطفِیف (tatfif : measuring and weighing short).At the end of the verse, it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (and do not make mischief on the earth after it has been set in order). This sentence has also appeared earlier in this Surah Al-A` raf (for details, please see comments under verse 56) where it was said that the physical betterment of conditions on the earth depends on utilizing things properly - as and where due, respecting limits and maintaining moderation, equity and justice; and spiritual betterment depends on relationship with Allah and obedience to His commands. As for the opposite of it, that is, physical and spiritual disorder on earth, it shows up when these principles are compromised or abandoned. The people of Sayyidna Shu'aib (علیہ السلام) had done exactly this. They had totally abandoned these principles because of which earth had become a hotbed of physical and spiritual disorder. That is why they were advised to ab-stain from such deeds which would serve as corrupting influence for the whole earth.Then, it was said: ذَٰلِكُمْ خَيْرٌ‌ لَّكُمْ إِن كُنتُم مُّؤْمِنِين (This is good for you, if you are believers). The sense is that should they repent and retract from their evil doings, it has nothing but good waiting for them in their present life as well as in the life to come. As for the prosperity and success in the life to come is concerned, it is obvious that it depends on one's obedience to what Allah has commanded us to do. Then, as for success in the present world, we can say once people find out that there is someone who is honest in weights and measures and is partic-ular about all other rights of his clients, his credit and goodwill will become established in the market and his business will increase in volume and reliability.Determining the meaning of the statement - ` Do not sit in every path threatening and preventing people from the path of Allah' - in verse 86, some commentators have said that both sentences carry the same sense since these people stopped and threatened those who came to Sayyidna Shu'aib (علیہ السلام) . This they were ordered not to do.Others have said that these crimes committed by them were two separate' crimes. They sat on thoroughfares, looted and snatched things, and also prevented people from believing in Sayyidna Shu'aib (علیہ السلام) . Thus, the first sentence describes the first crime while the second sentence describes the other. The later view has been relied upon in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the purview of this command against looting and snatching are check posts set up on thoroughfares to realize impermissible taxes against the provisions of the Shari` ah.` Allamah Al-Qurtubi has said that those who sit on thoroughfares and make people pay undue taxes against the provisions of the Shari` ah, they too are criminals like the people of Sayyidna Shu'aib - rather, more oppressive and tyrannical than they were.After that it was said: وَتَبْغُونَهَا عِوَجًا (and seeking a twist in it), that is, these people are always on the lookout for the opportunity to find something in the way of Allah which they could twist, turn and misrepresent and come up with their roster of doubts and objections through which they could try to wean people away from the true religion.

<h2 class="title">Story of Shu`ayb, upon him be Peace, and the Land of Madyan</h2><p>Muhammad bin Ishaq said, "They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu`ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro)". I (Ibn Kathir) say, Madyan was the name of the tribe and also a city that is close to Ma`an on route to the Hijaz (from Ash-Sham). Allah said in another Ayah, </p><div class="text_uthmani arabic">وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ</div><p>(And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks).) 28:23 They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him. </p><div class="text_uthmani arabic">قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ</div><p>(He said: "O my people! Worship Allah! You have no other God but Him") and this is the call of all Messengers, </p><div class="text_uthmani arabic">قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ</div><p>("Verily, a clear proof (sign) from your Lord has come unto you;") meaning, `Allah has presented the proof and evidences of the truth of what I brought you.' He then advised them and commanded them to give full measure and full weight and not to wrong men in their dealings, meaning, to refrain from cheating people in buying and selling. They used to treacherously avoid giving full weight and measure. Allah said in other Ayat, </p><div class="text_uthmani arabic">وَيْلٌ لِّلْمُطَفِّفِينَ </div><p>(Woe to Al-Mutaffifin (those who give less in measure and weight)...) 83:1 until He said, </p><div class="text_uthmani arabic">لِرَبِّ الْعَـلَمِينَ</div><p>(before the Lord of all that exists) 83:6. These Ayat contain a stern warning and sure promise that we ask Allah to save us from. Shu`ayb was called `Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu`ayb said: </p>

Story of Shu`ayb, upon him be Peace, and the Land of MadyanMuhammad bin Ishaq said, "They (the people of Madyan) are the descendents of Madyan, son of Midyan, son of Ibrahim. Shu`ayb was the son of Mikil bin Yashjur. And in the Syrian language, his name was Yathrun (Jethro)". I (Ibn Kathir) say, Madyan was the name of the tribe and also a city that is close to Ma`an on route to the Hijaz (from Ash-Sham). Allah said in another Ayah, وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ(And when he arrived at the water (a well) of Madyan he found there a group of men watering (their flocks).) 28:23 They are also the people of Al-Aykah (the Woods), as we will mention later on, Allah willing, and our trust is in Him. قَالَ يَاقَوْمِ اعْبُدُواْ اللَّهَ مَا لَكُمْ مِّنْ إِلَـهٍ غَيْرُهُ(He said: "O my people! Worship Allah! You have no other God but Him") and this is the call of all Messengers, قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ("Verily, a clear proof (sign) from your Lord has come unto you;") meaning, `Allah has presented the proof and evidences of the truth of what I brought you.' He then advised them and commanded them to give full measure and full weight and not to wrong men in their dealings, meaning, to refrain from cheating people in buying and selling. They used to treacherously avoid giving full weight and measure. Allah said in other Ayat, وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to Al-Mutaffifin (those who give less in measure and weight)...) 83:1 until He said, لِرَبِّ الْعَـلَمِينَ(before the Lord of all that exists) 83:6. These Ayat contain a stern warning and sure promise that we ask Allah to save us from. Shu`ayb was called `Speaker of the Prophets', because of his eloquent words and eloquent advice, and Allah stated that Shu`ayb said:

Do not lie in ambush to intimidate and divert from the path of God those who believe in Him, nor seek obliquity in it. Remember the day when you were few and He increased your numbers. So consider the fate of those who were evil.

“And do not be seated on every road in order to scare the travellers, and to prevent from Allah’s path the people who believe in Him, wishing to distort it; and remember when you were few and He increased your numbers; and see what sort of fate befell the mischievous!”

And do not sit in every path, threatening and barring from God's way those who believe in Him, desiring to make it crooked. And remember when you were few, and He multiplied you; and behold, how was the end of the workers of corruption.

And do not lie in ambush by every road [that leads to the truth], threatening and trying to turn away from God's path all who believe in Him, and trying to make it appear crooked. And remember [the time] when you were few, and [how] He made you many: and behold what happened in the end to the spreaders of corruption!

And beset not every highway menacing and turning aside from the path of Allah those who believe in Him, and seeking to make it crooked. And remember when ye were small, and He thereafter multiplied you; and behold what like was the end of the corrupters.

"And sit not on every road, threatening, and hindering from the Path of Allah those who believe in Him. and seeking to make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the Mufsidun (mischief-makers, corrupts, liars).

“And do not lurk on every path, making threats and turning away from the path of God those who believe in Him, seeking to distort it. And remember how you were few, and how He made you numerous. So note the consequences for the corrupters.”

And do not lie in ambush by every path [of life] seeking to overawe or to hinder from the path of Allah those who believe, nor seek to make the path crooked. Remember, how you were once few, and then He multiplied you, and keep in mind what was the end of mischiefmakers.

"And sit not on every road, threatening, and hindering from the path of Allah those who believe in Him, and seeking to make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the mischief-makers.

Lurk not on every road to threaten (wayfarers), and to turn away from Allah's path him who believeth in Him, and to seek to make it crooked. And remember, when ye were but few, how He did multiply you. And see the nature of the consequence for the corrupters!

And do not lie in wait on every road to threaten and bar those who have faith in Him from the way of Allah, seeking to make it crooked. Remember when you were few, and He multiplied you, and observe how was the fate of the agents of corruption.

'Do not sit in every road, threatening and barring from the Path of Allah those who believed it, nor seek to make it crooked. Remember how He multiplied you when you were few in number. Consider the end of the corrupters.

And do not sit on every path, threatening and averting from the way of Allah those who believe in Him, seeking to make it [seem] deviant. And remember when you were few and He increased you. And see how was the end of the corrupters.

Do not ambush the believers or hinder them from every path that leads them to God just because you wish to make such ways seem crooked. Recall the time when you were just a few in number and God multiplied you. Consider how terrible the end of the evil-doers was!

And do not lie in wait in every path, threatening and turning away from Allah's way him who believes in Him and seeking to make it crooked; and remember when you were few then He multiplied you, and consider what was the end of the mischief-makers.

Wal<u>a</u> taqAAudoo bikulli <u>s</u>ir<u>at</u>in tooAAidoona wata<u>s</u>uddoona AAan sabeeli All<u>a</u>hi man <u>a</u>mana bihi watabghoonah<u>a</u> AAiwajan wa<b>o</b><u>th</u>kuroo i<u>th</u> kuntum qaleelan fakaththarakum wa<b>o</b>n<i><u>th</u></i>uroo kayfa k<u>a</u>na AA<u>a</u>qibatu almufsideen<b>a</b>

Do not lie in ambush on every pathway, threatening people, barring those who believe from the Way of God, seeking to make it appear crooked. Remember when you were few in number and He multiplied you. Consider the fate of those who used to spread corruption.

"And squat not on every road, breathing threats, hindering from the path of Allah those who believe in Him, and seeking in it something crooked; But remember how ye were little, and He gave you increase. And hold in your mind's eye what was the end of those who did mischief.

وَلَا تَقْعُدُوا۟ بِكُلِّ صِرَٰطٍ تُوعِدُونَ وَتَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنْ ءَامَنَ بِهِۦ وَتَبْغُونَهَا عِوَجًا وَٱذْكُرُوٓا۟ إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَكُمْ وَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ

'Do not sit in wait on every road, threatening the people travelling there in order to steal their possessions, and preventing those who want to be guided from the path of Allah, wanting the path of Allah to be crooked so that people would not follow it. Remember the blessings of Allah upon you so that you might be thankful, for you had been few in the land and He increased your numbers. Reflect on what had been the end of those who caused corruption in the earth before you, since their end had been destruction and ruin!'

'Do not sit in wait on every road, threatening the people travelling there in order to steal their possessions, and preventing those who want to be guided from the path of Allah, wanting the path of Allah to be crooked so that people would not follow it. Remember the blessings of Allah upon you so that you might be thankful, for you had been few in the land and He increased your numbers. Reflect on what had been the end of those who caused corruption in the earth before you, since their end had been destruction and ruin!'

<p>In the last sentence of verse 86, it was said: وَاذْكُرُ‌وا إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَ‌كُمْ ۖ وَانظُرُ‌وا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ. (And remember the time when you were few, then He increased you in number. And look, how was the fate of mischief makers). The twin aspects of persuasion and intimidation were employed to warn these people. The first was persuasion when they were reminded of the blessing of Allah who increased their insignificant numbers to become a large nation, or changed their economic weakness into need-free financial strength. Then, to chasten them through intimidation, it was said that they could do much better if they had a look at the sad end of peoples who had engineered disorder on the earth. The peoples of Nuh, ` Ad, Thamud and Lut (علیہم السلام) were examples of so many different punishments, which should help them understand their own situation and make the correction needed.</p>

In the last sentence of verse 86, it was said: وَاذْكُرُ‌وا إِذْ كُنتُمْ قَلِيلًا فَكَثَّرَ‌كُمْ ۖ وَانظُرُ‌وا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ. (And remember the time when you were few, then He increased you in number. And look, how was the fate of mischief makers). The twin aspects of persuasion and intimidation were employed to warn these people. The first was persuasion when they were reminded of the blessing of Allah who increased their insignificant numbers to become a large nation, or changed their economic weakness into need-free financial strength. Then, to chasten them through intimidation, it was said that they could do much better if they had a look at the sad end of peoples who had engineered disorder on the earth. The peoples of Nuh, ` Ad, Thamud and Lut (علیہم السلام) were examples of so many different punishments, which should help them understand their own situation and make the correction needed.

<h2 class="title">Prophet Shu`ayb forbade his people from setting up blockades on the roads, saying,</h2><div class="text_uthmani arabic">وَلاَ تَقْعُدُواْ بِكُلِّ صِرَطٍ تُوعِدُونَ</div><p>("And sit not on every road, threatening,") threatening people with death if they do not give up their money, as they were bandits, according to As-Suddi. Ibn `Abbas, Mujahid and several others commented: </p><div class="text_uthmani arabic">وَلاَ تَقْعُدُواْ بِكُلِّ صِرَطٍ تُوعِدُونَ</div><p>("And sit not on every road, threatening.") the believers who come to Shu`ayb to follow him." The first meaning is better, because Prophet Shu`ayb first said to them, </p><div class="text_uthmani arabic">بِكُلِّ صِرَطٍ</div><p>("on every road...") He then mentioned the second meaning, </p><div class="text_uthmani arabic">وَتَصُدُّونَ عَن سَبِيلِ اللَّهِ مَنْ ءَامَنَ بِهِ وَتَبْغُونَهَا عِوَجًا</div><p>("and hindering from the path of Allah those who believe in Him, and seeking to make it crooked.") meaning, you seek to make the path of Allah crooked and deviated, </p><div class="text_uthmani arabic">وَاذْكُرُواْ إِذْ كُنتُمْ قَلِيلاً فَكَثَّرَكُمْ</div><p>("And remember when you were but few, and He multiplied you.") meaning, you were weak because you were few. But you later on became mighty because of your large numbers. Therefore, remember Allah's favor. </p><div class="text_uthmani arabic">وَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ</div><p>("And see what was the end of the mischief-makers. ") from the previous nations and earlier generations. See the torment and punishment they suffered, because they disobeyed Allah and rejected His Messengers. Shu`ayb continued; </p><div class="text_uthmani arabic">وَإِن كَانَ طَآئِفَةٌ مِّنكُمْ ءامَنُواْ بِالَّذِى أُرْسِلْتُ بِهِ وَطَآئِفَةٌ لَّمْ يْؤْمِنُواْ</div><p>("And if there is a party of you who believes in that with which I have been sent and a party who does not believe,") that is, if you divided concerning me, </p><div class="text_uthmani arabic">فَاصْبِرُواْ</div><p>("so be patient") that is, then wait and see, </p><div class="text_uthmani arabic">حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا</div><p>("until Allah judges between us,"), and you, </p><div class="text_uthmani arabic">وَهُوَ خَيْرُ الْحَـكِمِينَ</div><p>("and He is the best of judges.") Surely, Allah will award the best end to those who fear and obey Him and He will destroy the disbelievers. </p>

Prophet Shu`ayb forbade his people from setting up blockades on the roads, saying,وَلاَ تَقْعُدُواْ بِكُلِّ صِرَطٍ تُوعِدُونَ("And sit not on every road, threatening,") threatening people with death if they do not give up their money, as they were bandits, according to As-Suddi. Ibn `Abbas, Mujahid and several others commented: وَلاَ تَقْعُدُواْ بِكُلِّ صِرَطٍ تُوعِدُونَ("And sit not on every road, threatening.") the believers who come to Shu`ayb to follow him." The first meaning is better, because Prophet Shu`ayb first said to them, بِكُلِّ صِرَطٍ("on every road...") He then mentioned the second meaning, وَتَصُدُّونَ عَن سَبِيلِ اللَّهِ مَنْ ءَامَنَ بِهِ وَتَبْغُونَهَا عِوَجًا("and hindering from the path of Allah those who believe in Him, and seeking to make it crooked.") meaning, you seek to make the path of Allah crooked and deviated, وَاذْكُرُواْ إِذْ كُنتُمْ قَلِيلاً فَكَثَّرَكُمْ("And remember when you were but few, and He multiplied you.") meaning, you were weak because you were few. But you later on became mighty because of your large numbers. Therefore, remember Allah's favor. وَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ("And see what was the end of the mischief-makers. ") from the previous nations and earlier generations. See the torment and punishment they suffered, because they disobeyed Allah and rejected His Messengers. Shu`ayb continued; وَإِن كَانَ طَآئِفَةٌ مِّنكُمْ ءامَنُواْ بِالَّذِى أُرْسِلْتُ بِهِ وَطَآئِفَةٌ لَّمْ يْؤْمِنُواْ("And if there is a party of you who believes in that with which I have been sent and a party who does not believe,") that is, if you divided concerning me, فَاصْبِرُواْ("so be patient") that is, then wait and see, حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا("until Allah judges between us,"), and you, وَهُوَ خَيْرُ الْحَـكِمِينَ("and He is the best of judges.") Surely, Allah will award the best end to those who fear and obey Him and He will destroy the disbelievers.

If some of you believe what has been sent through me, and some of you do not, have patience until God decide between us, for He is the best of all judges."

“And if a group among you believes in what I have been sent with, and another group does not believe, then wait until Allah judges between us; and Allah’s judgement is the best of all.”

And if there is a party of you who believe in the Message I have been sent with, and a party who believe not, be patient till God shall judge between us; He is the best of judges.'

"And if there be some among you who have come to believe in the message which I bear, the while the others do not believe, then have patience in adversity till God shall judge between us [and them]: for He is the best of all judges!"

And if there be a party of you who believeth in that wherewith I am sent and a party who believeth not, then have patience until Allah judgeth between us, and He is the Best of judges.

"And if there is a party of you who believes in that with which I have been sent and a party who do not believe, so be patient until Allah judges between us, and He is the Best of judges."

“Since some of you believed in what I was sent with, and some did not believe, be patient until God judges between us; for He is the Best of Judges.”

And if there are some among you who believe in the message that I bear while some do not believe, have patience till Allah shall judge between us. He is the best of those who judge.'

"And if there is a party of you who believes in that with which I have been sent and a party who does not believe, so be patient until Allah judges between us, and He is the best of judges."

And if there is a party of you which believeth in that wherewith I have been sent, and there is a party which believeth not, then have patience until Allah judge between us. He is the Best of all who deal in judgment.

If a group of you have believed in what I have been sent with, and a group have not believed, be patient until Allah judges between us, and He is the best of judges.’

If there are some among you who believe in that which I have been sent and others who disbelieve it, be patient until Allah shall judge between us. He is the best of judges'

And if there should be a group among you who has believed in that with which I have been sent and a group that has not believed, then be patient until Allah judges between us. And He is the best of judges."

If there are some of you who believe in the Message that I have been commanded to preach and there are others who do not, exercise patience until God judges among us. He is the best Judge."

And if there is a party of you who believe in that with which am sent, and another party who do not believe, then wait patiently until Allah judges between us; and He is the best of the Judges.

Wain k<u>a</u>na <u>ta</u>ifatun minkum <u>a</u>manoo bi<b>a</b>lla<u>th</u>ee orsiltu bihi wa<u>ta</u>ifatun lam yuminoo fa<b>i</b><u>s</u>biroo <u>h</u>att<u>a</u> ya<u>h</u>kuma All<u>a</u>hu baynan<u>a</u> wahuwa khayru al<u>ha</u>kimeen<b>a</b>

And if there is a group of you which believes in My message and others who disbelieve it, be patient until God shall judge between us. He is the best of judges."

"And if there is a party among you who believes in the message with which I have been sent, and a party which does not believe, hold yourselves in patience until Allah doth decide between us: for He is the best to decide.

وَإِن كَانَ طَآئِفَةٌ مِّنكُمْ ءَامَنُوا۟ بِٱلَّذِىٓ أُرْسِلْتُ بِهِۦ وَطَآئِفَةٌ لَّمْ يُؤْمِنُوا۟ فَٱصْبِرُوا۟ حَتَّىٰ يَحْكُمَ ٱللَّهُ بَيْنَنَا وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ

'And if there is a group among you who believe in what I have brought from my Lord, and another group who did not believe in it, then you, O deniers, should wait to see how Allah judges between the two groups. It would then become clear who stood for the truth and who were liars; and that those who stand for the truth will be saved, while those who are liars will be destroyed.'

'And if there is a group among you who believe in what I have brought from my Lord, and another group who did not believe in it, then you, O deniers, should wait to see how Allah judges between the two groups. It would then become clear who stood for the truth and who were liars; and that those who stand for the truth will be saved, while those who are liars will be destroyed.'

<p>In the last verse (87), an answer has been given to scruples of these people about the division in their ranks after some of them believed in the call of Sayyidna Shu'aib (علیہ السلام) while others kept rejecting him. But, there was no difference between them outwardly. Both groups were living comfortably. If being a disbeliever or denier would have been a crime, the criminal would have been punished. To answer that doubt, it was said: فَاصْبِرُ‌وا حَتَّىٰ يَحْكُمَ اللَّـهُ بَيْنَنَا Is that is, do not make haste. Allah Ta` ala is Forbearing and Merciful. He gives respite to wrongdoers. It is only when they become absolutely wicked and highhanded that the decree of Allah comes into action. The state in which they were was similar. If they remained sticking to their denial, the time was not far when the decisive punishment will overtake the deniers.</p>

In the last verse (87), an answer has been given to scruples of these people about the division in their ranks after some of them believed in the call of Sayyidna Shu'aib (علیہ السلام) while others kept rejecting him. But, there was no difference between them outwardly. Both groups were living comfortably. If being a disbeliever or denier would have been a crime, the criminal would have been punished. To answer that doubt, it was said: فَاصْبِرُ‌وا حَتَّىٰ يَحْكُمَ اللَّـهُ بَيْنَنَا Is that is, do not make haste. Allah Ta` ala is Forbearing and Merciful. He gives respite to wrongdoers. It is only when they become absolutely wicked and highhanded that the decree of Allah comes into action. The state in which they were was similar. If they remained sticking to their denial, the time was not far when the decisive punishment will overtake the deniers.

The arrogant leaders of the people replied: "We shall drive you away from our land, O Shu'aib, and those who are with you, unless you come back to your faith." But he remarked: "Even if we are disgusted with it?

The proud leaders of his people said, “O Shuaib, we swear we will banish you and the Muslims who are with you, from our town or you must return to our religion”; he said, “Even though we detest it?”

Said the Council of those of his people who waxed proud, 'We will surely expel thee, O Shuaib, and those who believe with thee, from our city, unless you return into our creed.' He said, 'What, even though we detest it?

Said the great ones among his people, who gloried in their arrogance: "Most certainly, O Shu'ayb, we shall expel thee and thy fellow-believers from our land, unless you indeed return to our ways!" Said [Shu'ayb]: "Why, even though we abhor [them]?

The chiefs of those who were stiff-necked amongst his people said: surely we shall drive you forth, Shu'aib! and those who have believed with thee from our city, or else ye shall return unto our faith. He said: what! even though we be averse!

The chiefs of those who were arrogant among his people said: "We shall certainly drive you out, O Shu'aib, and those who have believed with you from our town, or else you (all) shall return to our religion." He said: "Even though we hate it!

The arrogant elite among his people said, “O Shuaib, We will evict you from our town, along with those who believe with you, unless you return to our religion.” He said, “Even if we are unwilling?”

The haughty elders of his people said: 'O Shu'ayb! We shall certainly banish you and your companions-in-faith from our town, or else you shall return to our faith.' Shu'ayb said: 'What! Even though we abhor [your faith]?

The chiefs of those who were arrogant among his people said: "We shall certainly drive you out, O Shu`ayb and those who have believed with you from our town, or else you (all) shall return to our religion." He said: "Even though we hate it"

The chieftains of his people, who were scornful, said: Surely we will drive thee out, O Shu'eyb, and those who believe with thee, from our township, unless ye return to our religion. He said: Even though we hate it?

The elite of his people who were arrogant said, ‘O Shu'ayb, we will surely expel you and the faithful who are with you from our town, or else you shall revert to our creed.’ He said, ‘What! Even if we should be unwilling?!

The proud assembly of his nation said: 'We will expel you Shu'aib and those who believe with you from our village unless you return to our creed' He replied: 'Even though we hate it?

Said the eminent ones who were arrogant among his people, "We will surely evict you, O Shu'ayb, and those who have believed with you from our city, or you must return to our religion." He said, "Even if we were unwilling?"

A proud group among Shu'ayb's people said, "We must expel you (Shu'ayb) and your followers from our town unless you give-up your faith and live as our own people." Shu'ayb asked them, "Will you use force against us?

The chiefs, those who were proud from among his people said: We will most certainly turn you out, O Shu'aib, and (also; those who believe with you, from our town, or you shall come back to our faith. He said: What! though we dislike (it)?

Q<u>a</u>la almalao alla<u>th</u>eena istakbaroo min qawmihi lanukhrijannaka y<u>a</u> shuAAaybu wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAaka min qaryatin<u>a</u> aw lataAAoodunna fee millatin<u>a</u> q<u>a</u>la awalaw kunn<u>a</u> k<u>a</u>riheen<b>a</b>

The arrogant leaders of his people said, "Shu'ayb, we will expel you and your fellow believers from our town unless you return to our faith." He said, "Even though we detest it?

The leaders, the arrogant party among his people, said: "O Shu'aib! we shall certainly drive thee out of our city - (thee) and those who believe with thee; or else ye (thou and they) shall have to return to our ways and religion." He said: "What! even though we do detest (them)?

قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لَنُخْرِجَنَّكَ يَٰشُعَيْبُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَكَ مِن قَرْيَتِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَٰرِهِينَ

The leaders and important people who were proud among the people of Shu’ayb (peace be upon him) said: 'We will drive you out of our city O Shu'ayb, you and those with you who believe you, unless you and they return back to your old way of life and worship. Shu‘ayb said in astonishment: 'Should we return to a way of life and religion that we hate because we know what falsehood it is based on?!'

The leaders and important people who were proud among the people of Shu’ayb (peace be upon him) said: 'We will drive you out of our city O Shu'ayb, you and those with you who believe you, unless you and they return back to your old way of life and worship. Shu‘ayb said in astonishment: 'Should we return to a way of life and religion that we hate because we know what falsehood it is based on?!'

<p>Commentary</p><p>When the people of Sayyidna Shu'aib (علیہ السلام) told him: Had you been on the side of truth, believers in you would have been prospering and non-believers in you would have been under punishment. But, what is actually happening is that both parties have come out equal and living a comfortable life. With this incongruity in sight, how can we take you to be true? Thereupon, the answer that Sayyidna Shu'aib (علیہ السلام) gave was: Do not make haste. The time is near when Allah Ta` ala will decide the case between the two of them. Not convinced by his answer, the arrogant chiefs of those people said what is always said by oppressive practitioners of arrogance. They said: 0 Shu'aib, either you and the rest of your believers return to the fold of our faith, or else, we shall throw you out of our hometown.</p><p>As for the return of ` the rest of believers in Sayyidna Shu'aib (علیہ السلام) to the fold of their old faith' is concerned, it is something which can be understood, for all of them were a part of the faith and way of the disbelievers. It was only later that they had embraced Islam. But, the case of Sayyidna Shu'aib (علیہ السلام) was different. He had never followed their false faith and way even for a day - nor can a prophet of Allah Ta` ala ever follow a faith which is counter to pure monotheism. Why then would they be asking him to return to their faith? Perhaps, it was because Sayyidna Shu'aib (علیہ السلام) - before prophethood was bestowed on him - would maintain silence over their false sayings and doings and continued living among the people as one of them. Because of this, his disbelieving people took Sayyidna Shu'aib (علیہ السلام) too as one of the rest, a fellow-traveller and votary of their faith. It was only after he gave his call of true 'Iman that they discovered that his faith or religion was different from their own. Then, this led them to conclude that he had turned away from their old faith. About their warning that he must return to their old faith, Sayyidna Shu'aib (علیہ السلام) said: أَوَلَوْ كُنَّا كَارِ‌هِي . It means: Are you trying to say that we should return to the fold of your faith despite that we do not like it and consider it to be false? This is a manner of saying that it can never be.</p>

CommentaryWhen the people of Sayyidna Shu'aib (علیہ السلام) told him: Had you been on the side of truth, believers in you would have been prospering and non-believers in you would have been under punishment. But, what is actually happening is that both parties have come out equal and living a comfortable life. With this incongruity in sight, how can we take you to be true? Thereupon, the answer that Sayyidna Shu'aib (علیہ السلام) gave was: Do not make haste. The time is near when Allah Ta` ala will decide the case between the two of them. Not convinced by his answer, the arrogant chiefs of those people said what is always said by oppressive practitioners of arrogance. They said: 0 Shu'aib, either you and the rest of your believers return to the fold of our faith, or else, we shall throw you out of our hometown.As for the return of ` the rest of believers in Sayyidna Shu'aib (علیہ السلام) to the fold of their old faith' is concerned, it is something which can be understood, for all of them were a part of the faith and way of the disbelievers. It was only later that they had embraced Islam. But, the case of Sayyidna Shu'aib (علیہ السلام) was different. He had never followed their false faith and way even for a day - nor can a prophet of Allah Ta` ala ever follow a faith which is counter to pure monotheism. Why then would they be asking him to return to their faith? Perhaps, it was because Sayyidna Shu'aib (علیہ السلام) - before prophethood was bestowed on him - would maintain silence over their false sayings and doings and continued living among the people as one of them. Because of this, his disbelieving people took Sayyidna Shu'aib (علیہ السلام) too as one of the rest, a fellow-traveller and votary of their faith. It was only after he gave his call of true 'Iman that they discovered that his faith or religion was different from their own. Then, this led them to conclude that he had turned away from their old faith. About their warning that he must return to their old faith, Sayyidna Shu'aib (علیہ السلام) said: أَوَلَوْ كُنَّا كَارِ‌هِي . It means: Are you trying to say that we should return to the fold of your faith despite that we do not like it and consider it to be false? This is a manner of saying that it can never be.

<h2 class="title">Allah describes the way the disbelievers answered His ProphetShu` ayb and those who believed in him, by threatening them withexpulsion from their village, or with forceful reversion to thedisbeliever's religion.</h2><p>The chiefs spoke the words mentioned here to the Messenger Shu`ayb, but intended it for those who followed his religion too. The statement, </p><div class="text_uthmani arabic">أَوَلَوْ كُنَّا كَـرِهِينَ</div><p>("Even though we hate it"), means, would you force us to do that, even though we hate what you are calling us to Certainly if we revert to your religion and accept your ways, we will have uttered a tremendous lie against Allah by calling partners as rivals to Him, </p><div class="text_uthmani arabic">وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلاَ أَن يَشَآءَ اللَّهُ رَبُّنَا</div><p>(And it is not for us to return to it unless Allah, our Lord, should will.) This part of the Ayah refers all matters to Allah's will, and certainly, He has perfect knowledge of all matters and His observation encompasses all things, </p><div class="text_uthmani arabic">عَلَى اللَّهِ تَوَكَّلْنَا</div><p>(In Allah (Alone) we put our trust. ), concerning all our affairs, what we practice of them and what we ignore, </p><div class="text_uthmani arabic">رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ</div><p>(Our Lord! Judge between us and our people in truth) judge between us and our people and give us victory over them, </p><div class="text_uthmani arabic">وَأَنتَ خَيْرُ الْفَـتِحِينَ</div><p>(for You are the best of those who give judgment) and You are the Most Just Who never wrongs any in His judgment. </p>

Allah describes the way the disbelievers answered His ProphetShu` ayb and those who believed in him, by threatening them withexpulsion from their village, or with forceful reversion to thedisbeliever's religion.The chiefs spoke the words mentioned here to the Messenger Shu`ayb, but intended it for those who followed his religion too. The statement, أَوَلَوْ كُنَّا كَـرِهِينَ("Even though we hate it"), means, would you force us to do that, even though we hate what you are calling us to Certainly if we revert to your religion and accept your ways, we will have uttered a tremendous lie against Allah by calling partners as rivals to Him, وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلاَ أَن يَشَآءَ اللَّهُ رَبُّنَا(And it is not for us to return to it unless Allah, our Lord, should will.) This part of the Ayah refers all matters to Allah's will, and certainly, He has perfect knowledge of all matters and His observation encompasses all things, عَلَى اللَّهِ تَوَكَّلْنَا(In Allah (Alone) we put our trust. ), concerning all our affairs, what we practice of them and what we ignore, رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ(Our Lord! Judge between us and our people in truth) judge between us and our people and give us victory over them, وَأَنتَ خَيْرُ الْفَـتِحِينَ(for You are the best of those who give judgment) and You are the Most Just Who never wrongs any in His judgment.

We shall only be guilty of blaspheming God if we accept your way after the people of Noah, and gave you a greater increase in your stature. So think of the favours of God; you may haply be blessed."

“We shall then have fabricated a lie against Allah if we return to your religion after Allah has rescued us from it; and it is not for any of us Muslims to return to your religion except if Allah, Who is our Lord, wills; the knowledge of our Lord encompasses all things; in Allah only we have trusted; our Lord! Decide with justice between us and our people – and Yours is the best decision.”

We should have forged against God a lie if we returned into your creed; after God delivered us from it. It is not for us to return into it, unless God our Lord so will. Our Lord embraces all things in His knowledge. In God we have put our trust. Our Lord, give true deliverance between us and our people; Thou art the best of deliverers.'

We should be guilty of blaspheming against God were we to return to your ways after God has saved us from them! It is not conceivable that we should return to them-unless God, our Sustainer, so wills. All things does our Sustainer embrace within His knowledge; in God do we place our trust. O our Sustainer! Lay Thou open the truth between us and our people -for Thou art the best of all to lay open the truth!”

We must have been fabricating a lie against Allah if we returned to your faith after Allah hath delivered us therefrom. And it is not for us to return thereunto except that Allah our Lord so willed; everything our Lord comprehendeth in His knowledge; in Allah we place our trust. O our Lord! decide Thou between us and our people with truth, Thou art the Best of the deciders.

"We should have invented a lie against Allah if we returned to your religion, after Allah has rescued us from it. And it is not for us to return to it unless Allah, our Lord, should will. Our Lord comprehends all things in His Knowledge. In Allah (Alone) we put our trust. Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment."

“We would be fabricating falsehood against God, if we were to return to your religion, after God has saved us from it. It is not for us to return to it, unless God, our Lord, wills. Our Lord embraces all things in knowledge. In God we place our trust. Our Lord, decide between us and our people in truth, for You are the Best of Deciders.”

If we return to your faith after Allah has delivered us from it we would be fabricating a lie against Allah. nor can we return to it again unless it be by, the will of Allah, our Lord. Our Lord has knowledge of all things, and in Allah we put our trust. Our Lord! Judge rightly between us and our people, for You are the best of those who judge.'

"We should have invented a lie against Allah if we returned to your religion, after Allah has rescued us from it. And it is not for us to return to it unless Allah, our Lord, should will. Our Lord comprehends all things in His knowledge. In Allah (Alone) we put our trust. Our Lord! Judge between us and our people in truth, for You are the best of those who give judgment."

We should have invented a lie against Allah if we returned to your religion after Allah hath rescued us from it. It is not for us to return to it unless Allah our Lord should (so) will. Our Lord comprehendeth all things in knowledge. In Allah do we put our trust. Our Lord! Decide with truth between us and our folk, for Thou art the best of those who make decision.

We would be fabricating a lie against Allah should we revert to your creed after Allah had delivered us from it. It does not behoove us to return to it, unless Allah, our Lord, should wish so. Our Lord embraces all things in [His] knowledge. In Allah we have put our trust.’ ‘Our Lord! Judge justly between us and our people, and You are the best of judges!’

We would have invented lies about Allah if we returned to your creed from which Allah has saved us, it is not for us that we return into it again except if Allah, our Lord wills. For our Lord has embraced everything with knowledge, and in Allah we have put our trust. Our Lord, open between us and our nation with truth, You are the Best of openers'

We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it. And it is not for us to return to it except that Allah, our Lord, should will. Our Lord has encompassed all things in knowledge. Upon Allah we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who give decision."

We would certainly be inventing falsehoods against God if we were to accept your way of life, when God has already saved us from it. We do not have to accept it unless God, our Lord, wills it. Our Lord's knowledge covers all things. We trust in Him and ask Him to judge among us and our people, for He is the best Judge."

Indeed we shall have forged a lie against Allah If we go back to your religion after Allah has delivered us from It, and it befits us not that we should go back to it, except if Allah our Lord please: Our Lord comprehends all things in His knowledge; in Allah do we trust: Our Lord! decide between us and our people with truth; and Thou art the best of deciders.

Qadi iftarayn<u>a</u> AAal<u>a</u> All<u>a</u>hi ka<u>th</u>iban in AAudn<u>a</u> fee millatikum baAAda i<u>th</u> najj<u>a</u>n<u>a</u> All<u>a</u>hu minh<u>a</u> wam<u>a</u> yakoonu lan<u>a</u> an naAAooda feeh<u>a</u> ill<u>a</u> an yash<u>a</u>a All<u>a</u>hu rabbun<u>a</u> wasiAAa rabbun<u>a</u> kulla shayin AAilman AAal<u>a</u> All<u>a</u>hi tawakkaln<u>a</u> rabban<u>a</u> ifta<u>h</u> baynan<u>a</u> wabayna qawmin<u>a</u> bi<b>a</b>l<u>h</u>aqqi waanta khayru alf<u>a</u>ti<u>h</u>een<b>a</b>

We would be inventing lies against God if we returned to your faith after God has delivered us from it. It is not for us to return to it unless God our Lord so willed. Our Lord encompasses all things in His knowledge. We have put our trust in God. Our Lord, expose the truth [and judge] between us and our people, You are the best judge."

"We should indeed invent a lie against Allah, if we returned to your ways after Allah hath rescued us therefrom; nor could we by any manner of means return thereto unless it be as in the will and plan of Allah, Our Lord. Our Lord can reach out to the utmost recesses of things by His knowledge. In the Allah is our trust. our Lord! decide Thou between us and our people in truth, for Thou art the best to decide."

قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا عَلَى ٱللَّهِ تَوَكَّلْنَا رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ

'If we follow what you believe of disbelief and polytheism after we have been saved from it by Allah’s grace, we would have invented a lie against Him. It would not be appropriate or right for us to return to your false religion unless Allah wills us to do so – as we will do whatever He wills. Allah surrounds everything in knowledge, and so He knows what is right for His slaves. Nothing is hidden from Him. We put our trust in Allah alone, so He will make us firm on the right path and protect us from the ways leading to Hell. O our Lord! Judge between us and these disbelieving people with the truth, and help those who hold to the truth and those who are wronged against those who are wrongdoers. You O Lord are the best of Judges.'.

'If we follow what you believe of disbelief and polytheism after we have been saved from it by Allah’s grace, we would have invented a lie against Him. It would not be appropriate or right for us to return to your false religion unless Allah wills us to do so – as we will do whatever He wills. Allah surrounds everything in knowledge, and so He knows what is right for His slaves. Nothing is hidden from Him. We put our trust in Allah alone, so He will make us firm on the right path and protect us from the ways leading to Hell. O our Lord! Judge between us and these disbelieving people with the truth, and help those who hold to the truth and those who are wronged against those who are wrongdoers. You O Lord are the best of Judges.'.

<p>In the second verse (89), Sayyidna Shu'aib (علیہ السلام) said to his people:</p><p>Allah Ta` ala saved us from your false faith. Now if we were to return to your faith, this would amount to a false and grim accusation by us against Allah Ta` ala.</p><p>First of all giving Kufr and Shirk the status of faith by itself means that they have been commanded by Allah Ta` ala - which is forging a lie against Him. In addition to that, after having believed in the revealed Truth ('Iman) and after having its knowledge and insight, a return to Kufr (disbelief) would amount to saying that the first way was false and erroneous while the true and correct way was that which has been adopted later. As obvious, this is a compounded lie and accusation - that the true (Haqq) was taken to be false (Bath) and vice versa, the Bath to be Haqq.</p><p>There was a certain flavour of claim or assertion in this saying of Sayyidna Shu'aib (علیہ السلام) - that we can never return to your religion again. Making such a claim is, at least outwardly, contrary to the spirit of selfless submission a true servant of Allah is supposed to have ('abdiyyah). It does not behove those who are close to the presence of Allah and those who have come to know Him. Therefore, he said: مَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلَّا أَن يَشَاءَ اللَّـهُ رَ‌بُّنَا ۚ وَسِعَ رَ‌بُّنَا كُلَّ شَيْءٍ عِلْمًا ۚ عَلَى اللَّـهِ تَوَكَّلْنَا (And it is not for us that we turn to it unless Allah, our Lord, so wills. Our Lord encompasses everything with His knowledge. In Allah we place our trust).</p><p>This statement is a mirror of his humility عِجز ('Ijz), an assertion of trust in Allah تَوَکُّل (Tawakkul) and a confident attitude of resigning matters to Him تفویض (Tafwid). These are master virtues of prophets. They amount to saying: at are we and how can we claim to do something or stay away from it? To be able to do something good and to succeed in staying away from evil is nothing but the grace of Allah Ta'ala – as said by the Holy Prophet ﷺ :</p><p>لَو لَا اللہُ مَا اھتَدَینا وَ لَا تَصَدَّقنَا وَ لَا صَلَّینَا</p><p>Had there not been the grace of Allah Ta'ala, we would have not been guided right, nor been able to give in charity, nor to make Sarah.</p><p>It was due to this quality of trusting in Allah alone that when, after having talked to the arrogant chiefs of the people, Sayyidna Shu'aib (علیہ السلام) realized that nothing seems to move these people in any manner whatsoever, he stopped addressing them and made the following Du'a' (prayer) to Allah Ta'ala: رَ‌بَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ‌ الْفَاتِحِين (Our Lord, decide between us and our people, with truth, and You are the best of all judges). Sayyidna 'Abdullah ibn 'Abbas ؓ has hat the word: فَتح (fath) means 'decide' at this place. That is how the word: فَاتِح (fatih) takes the sense of Qadi or judge.</p><p>And in reality, through these words, Sayyidna Shu'aib (علیہ السلام) had prayed for the destruction of the disbelievers from among his people - which was answered by Allah Ta'ala when they were destroyed by an earthquake.</p>

In the second verse (89), Sayyidna Shu'aib (علیہ السلام) said to his people:Allah Ta` ala saved us from your false faith. Now if we were to return to your faith, this would amount to a false and grim accusation by us against Allah Ta` ala.First of all giving Kufr and Shirk the status of faith by itself means that they have been commanded by Allah Ta` ala - which is forging a lie against Him. In addition to that, after having believed in the revealed Truth ('Iman) and after having its knowledge and insight, a return to Kufr (disbelief) would amount to saying that the first way was false and erroneous while the true and correct way was that which has been adopted later. As obvious, this is a compounded lie and accusation - that the true (Haqq) was taken to be false (Bath) and vice versa, the Bath to be Haqq.There was a certain flavour of claim or assertion in this saying of Sayyidna Shu'aib (علیہ السلام) - that we can never return to your religion again. Making such a claim is, at least outwardly, contrary to the spirit of selfless submission a true servant of Allah is supposed to have ('abdiyyah). It does not behove those who are close to the presence of Allah and those who have come to know Him. Therefore, he said: مَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلَّا أَن يَشَاءَ اللَّـهُ رَ‌بُّنَا ۚ وَسِعَ رَ‌بُّنَا كُلَّ شَيْءٍ عِلْمًا ۚ عَلَى اللَّـهِ تَوَكَّلْنَا (And it is not for us that we turn to it unless Allah, our Lord, so wills. Our Lord encompasses everything with His knowledge. In Allah we place our trust).This statement is a mirror of his humility عِجز ('Ijz), an assertion of trust in Allah تَوَکُّل (Tawakkul) and a confident attitude of resigning matters to Him تفویض (Tafwid). These are master virtues of prophets. They amount to saying: at are we and how can we claim to do something or stay away from it? To be able to do something good and to succeed in staying away from evil is nothing but the grace of Allah Ta'ala – as said by the Holy Prophet ﷺ :لَو لَا اللہُ مَا اھتَدَینا وَ لَا تَصَدَّقنَا وَ لَا صَلَّینَاHad there not been the grace of Allah Ta'ala, we would have not been guided right, nor been able to give in charity, nor to make Sarah.It was due to this quality of trusting in Allah alone that when, after having talked to the arrogant chiefs of the people, Sayyidna Shu'aib (علیہ السلام) realized that nothing seems to move these people in any manner whatsoever, he stopped addressing them and made the following Du'a' (prayer) to Allah Ta'ala: رَ‌بَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ‌ الْفَاتِحِين (Our Lord, decide between us and our people, with truth, and You are the best of all judges). Sayyidna 'Abdullah ibn 'Abbas ؓ has hat the word: فَتح (fath) means 'decide' at this place. That is how the word: فَاتِح (fatih) takes the sense of Qadi or judge.And in reality, through these words, Sayyidna Shu'aib (علیہ السلام) had prayed for the destruction of the disbelievers from among his people - which was answered by Allah Ta'ala when they were destroyed by an earthquake.

The chiefs among his people who did not believe said (to them): "If you follow Shu'aib and his way you will surely be ruined."

And the disbelieving leaders of his people said, “If you obey Shuaib, you will indeed be in a loss.”

Said the Council of those of his people who disbelieved, 'Now, if you follow Shuaib, assuredly in that case you will be losers.'

But the great ones among his people, who were bent on denying the truth, said [to his followers]: "Indeed, if you follow Shu'ayb, you will, verily, be the losers!"

And the chiefs of those who disbelieved amongst his people said: should ye follow Shu'aib, lo! verily ye will be the losers.

The chiefs of those who disbelieved among his people said (to their people): "If you follow Shu'aib, be sure then you will be the losers!"

The elite of his people who disbelieved said, “If you follow Shuaib, you will be losers.”

The elders of his people who disbelieved said: 'Should you follow Shu'ayb, you will be utter losers.

The chiefs of those who disbelieved among his people said (to their people): "If you follow Shu`ayb, be sure then you will be the losers!"

But the chieftains of his people, who were disbelieving, said: If ye follow Shu'eyb, then truly ye shall be the losers.

The elite of his people who were faithless said, ‘If you follow Shu'ayb, you will indeed be losers.’

But the unbelieving assembly of his nation said: 'If you follow Shu'aib, you shall assuredly be losers.'

Said the eminent ones who disbelieved among his people, "If you should follow Shu'ayb, indeed, you would then be losers."

A group of the unbelievers among his people told the others, "If you follow Shu'ayb, you will certainly lose a great deal."

And the chiefs of those who disbelieved from among his people said: If you follow Shu'aib, you shall then most surely be losers

Waq<u>a</u>la almalao alla<u>th</u>eena kafaroo min qawmihi laini ittabaAAtum shuAAayban innakum i<u>th</u>an lakh<u>a</u>siroon<b>a</b>

The leading men of his people who were bent on denying the truth, said, "If you follow Shu'ayb, you will certainly be the losers."

The leaders, the unbelievers among his people, said: "If ye follow Shu'aib, be sure then ye are ruined!"

وَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ لَئِنِ ٱتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَّخَٰسِرُونَ

The important people and leaders of his people who refused the call to believe in the Oneness of Allah, warned people against Shu’ayb and his faith, saying: 'O people, if you follow Shu’ayb’s path, leaving the way of life of our ancestors, you would certainly find ruin through doing so.'

The important people and leaders of his people who refused the call to believe in the Oneness of Allah, warned people against Shu’ayb and his faith, saying: 'O people, if you follow Shu’ayb’s path, leaving the way of life of our ancestors, you would certainly find ruin through doing so.'

<p>Reported in the third verse (90) is a misleading statement of the arrogant chiefs of the people of Sayyidna Shu'aib (علیہ السلام) which they made while talking among themselves, or said that to their followers: that is, ` if you are to follow Shu'aib, then you are sure losers.' (Al-Bahr Al-Muhit from 'Ata' )</p><p>The account of the punishment of these wicked people was given in the fourth verse (91) in the following words: فَأَخَذَتْهُمُ الرَّ‌جْفَةُ فَأَصْبَحُوا فِي دَارِ‌هِمْ جَاثِمِينَ ﴿91﴾ (So, the earthquake seized them, and they were [ found dead ] in their homes fallen on their knees).</p>

Reported in the third verse (90) is a misleading statement of the arrogant chiefs of the people of Sayyidna Shu'aib (علیہ السلام) which they made while talking among themselves, or said that to their followers: that is, ` if you are to follow Shu'aib, then you are sure losers.' (Al-Bahr Al-Muhit from 'Ata' )The account of the punishment of these wicked people was given in the fourth verse (91) in the following words: فَأَخَذَتْهُمُ الرَّ‌جْفَةُ فَأَصْبَحُوا فِي دَارِ‌هِمْ جَاثِمِينَ ﴿91﴾ (So, the earthquake seized them, and they were [ found dead ] in their homes fallen on their knees).

<div class="text_uthmani arabic">لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذاً لَّخَـسِرُونَ</div><p>("If you follow Shu`ayb, be sure then you will be the losers!") Allah answered them, </p><div class="text_uthmani arabic">فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ </div><p>(So the earthquake seized them and they lay (dead), prostrate in their homes) Allah said that the earthquake shook them, as punishment for threatening to expel Shu`ayb and his followers. Allah mentioned their end again in Suah Hud, </p><div class="text_uthmani arabic">وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ ءَامَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَـرِهِمْ جَـثِمِينَ </div><p>(And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And the Sayhah (loud cry) seized the wrongdoers, and they lay (dead) prostrate in their homes.) 11:94 This Ayah mentions the Sayhah (cry) that struck them after they mocked Shu`ayb, saying, </p><div class="text_uthmani arabic">أَصَلَوَتُكَ تَأْمُرُكَ</div><p>(Does your Salah (prayer) command you...) so it was befitting to mention here the cry that made them silence. In Surat Ash-Shu`ara', Allah said, </p><div class="text_uthmani arabic">فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ </div><p>(But they belied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day) 26:189 because they challenged Shu`ayb, </p><div class="text_uthmani arabic">فَأَسْقِطْ عَلَيْنَا كِسَفاً مِّنَ السَّمَآءِ</div><p>("So cause a piece of the heaven to fall on us, if you are of the truthful!") 26:187. Therefore, Allah stated that each of these forms of punishment struck them on the Day of the Shadow. First, </p><div class="text_uthmani arabic">فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ</div><p>(So the torment of the Day of Shadow (a gloomy cloud) seized them) 26:189 when a gloomy cloud came over them (containing) fire, flames and a tremendous light. Next, a cry from the sky descended on them and a tremor shook them from beneath. Consequently, their souls were captured, their lives were taken and their bodies became idle, </p><div class="text_uthmani arabic">فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ</div><p>(and they lay (dead), prostrate in their homes). Allah said next, </p><div class="text_uthmani arabic">كَأَن لَّمْ يَغْنَوْاْ فِيهَآ</div><p>(They became as if they had never dwelt there) meaning, after the torment seized them, it looked as if they never dwelled in the land from which they wanted to expel their Messenger Shu`ayb and his followers. Here, Allah refuted their earlier statement, </p><div class="text_uthmani arabic">الَّذِينَ كَذَّبُواْ شُعَيْبًا كَانُواْ هُمُ الْخَـسِرِينَ</div><p>(Those who belied Shu`ayb, they were the losers.) </p>

لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذاً لَّخَـسِرُونَ("If you follow Shu`ayb, be sure then you will be the losers!") Allah answered them, فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ (So the earthquake seized them and they lay (dead), prostrate in their homes) Allah said that the earthquake shook them, as punishment for threatening to expel Shu`ayb and his followers. Allah mentioned their end again in Suah Hud, وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ ءَامَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَـرِهِمْ جَـثِمِينَ (And when Our commandment came, We saved Shu`ayb and those who believed with him by a mercy from Us. And the Sayhah (loud cry) seized the wrongdoers, and they lay (dead) prostrate in their homes.) 11:94 This Ayah mentions the Sayhah (cry) that struck them after they mocked Shu`ayb, saying, أَصَلَوَتُكَ تَأْمُرُكَ(Does your Salah (prayer) command you...) so it was befitting to mention here the cry that made them silence. In Surat Ash-Shu`ara', Allah said, فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ (But they belied him, so the torment of the Day of Shadow (a gloomy cloud) seized them. Indeed that was the torment of a Great Day) 26:189 because they challenged Shu`ayb, فَأَسْقِطْ عَلَيْنَا كِسَفاً مِّنَ السَّمَآءِ("So cause a piece of the heaven to fall on us, if you are of the truthful!") 26:187. Therefore, Allah stated that each of these forms of punishment struck them on the Day of the Shadow. First, فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ(So the torment of the Day of Shadow (a gloomy cloud) seized them) 26:189 when a gloomy cloud came over them (containing) fire, flames and a tremendous light. Next, a cry from the sky descended on them and a tremor shook them from beneath. Consequently, their souls were captured, their lives were taken and their bodies became idle, فَأَصْبَحُواْ فِي دَارِهِمْ جَـثِمِينَ(and they lay (dead), prostrate in their homes). Allah said next, كَأَن لَّمْ يَغْنَوْاْ فِيهَآ(They became as if they had never dwelt there) meaning, after the torment seized them, it looked as if they never dwelled in the land from which they wanted to expel their Messenger Shu`ayb and his followers. Here, Allah refuted their earlier statement, الَّذِينَ كَذَّبُواْ شُعَيْبًا كَانُواْ هُمُ الْخَـسِرِينَ(Those who belied Shu`ayb, they were the losers.)

Then they were seized by an earthquake, and lay overturned on the ground in their homes in the morning.

Therefore the earthquake seized them – so at morning they remained lying flattened in their homes.

So the earthquake seized them, and morning found them in their habitation fallen prostrate,

Thereupon an earthquake overtook them: and then they lay lifeless, in their very homes, on the ground -

Whereupon an earthquake laid hold of them: so that they lay prone in their dwelling.

So the earthquake seized them and they lay (dead), prostrate in their homes.

Thereupon, the quake struck them; and they became lifeless bodies in their homes.

Thereupon a shocking catastrophe seized them, and they remained prostrate in their dwellings.

So the earthquake seized them and they lay (dead), prostrate in their homes.

So the earthquake seized them and morning found them prostrate in their dwelling-place.

So the earthquake seized them, and they lay lifeless prostrate in their homes.

So the earthquake seized them, at the morning they were crouched in their dwellings, dead.

So the earthquake seized them, and they became within their home [corpses] fallen prone.

Suddenly, an earthquake struck them and left them motionless in their homes.

Then the earthquake overtook them, so they became motionless bodies in their abode.

Faakha<u>th</u>athumu a<b>l</b>rrajfatu faa<u>s</u>ba<u>h</u>oo fee d<u>a</u>rihim j<u>a</u>thimeen<b>a</b>

Thereupon an earthquake overtook them and morning found them lying flattened in their homes;

But the earthquake took them unawares, and they lay prostrate in their homes before the morning!

فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَٰثِمِينَ

So a great earthquake took them; and in the morning they were dead in their homes, fallen on their knees and faces.

So a great earthquake took them; and in the morning they were dead in their homes, fallen on their knees and faces.

<p>The punishment of the people of Sayyidna Shu'aib (علیہ السلام) has been identified as earthquake (Rajfah, Zalzalah) while in other verses it appears as: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (26:189) which means that they were seized by the punishment of Yowm az-Zullah. Yowm az-Zullah means day of the shade. It refers to what happened to them when to come on them first was the shade of a deep and thick cloud under which they all assembled. Then, from this very cloud, stones or fire was rained down.</p><p>To accommodate and reconcile the sense of the two verses given above, Sayyidna ` Abdullah ibn ` Abbas ؓ has said: First of all, the people of Sayyidna Shu'aib (علیہ السلام) were subjected to such intense heat, as if the door of Hell has been thrown open towards them. This made them suffocate. Shade or water, nothing seemed to work. Driven by heat, they went into basements. They were more hot. With no choice left, they ran from the city into the nearby forest. There, Allah Ta` ala sent a thick cloud with cool breeze passing underneath. Out of their senses under the impact of heat, they all rushed for refuge under the shade of that cloud. At that time, the whole cloud became a cloud of fire raining on them and also came the earthquake which turned them to ashes. In this manner, the punishments of the earthquake and the shade had simultaneously converged on these people. (Al-Bahr Al Muhit)</p><p>Some commentators have said that it is also possible that the people of Sayyidna Shu'aib (علیہ السلام) were split in different groups or sections where some were hit by the earthquake while others were destroyed by the punishment of the shade.</p>

The punishment of the people of Sayyidna Shu'aib (علیہ السلام) has been identified as earthquake (Rajfah, Zalzalah) while in other verses it appears as: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (26:189) which means that they were seized by the punishment of Yowm az-Zullah. Yowm az-Zullah means day of the shade. It refers to what happened to them when to come on them first was the shade of a deep and thick cloud under which they all assembled. Then, from this very cloud, stones or fire was rained down.To accommodate and reconcile the sense of the two verses given above, Sayyidna ` Abdullah ibn ` Abbas ؓ has said: First of all, the people of Sayyidna Shu'aib (علیہ السلام) were subjected to such intense heat, as if the door of Hell has been thrown open towards them. This made them suffocate. Shade or water, nothing seemed to work. Driven by heat, they went into basements. They were more hot. With no choice left, they ran from the city into the nearby forest. There, Allah Ta` ala sent a thick cloud with cool breeze passing underneath. Out of their senses under the impact of heat, they all rushed for refuge under the shade of that cloud. At that time, the whole cloud became a cloud of fire raining on them and also came the earthquake which turned them to ashes. In this manner, the punishments of the earthquake and the shade had simultaneously converged on these people. (Al-Bahr Al Muhit)Some commentators have said that it is also possible that the people of Sayyidna Shu'aib (علیہ السلام) were split in different groups or sections where some were hit by the earthquake while others were destroyed by the punishment of the shade.

They who called Shu'aib a liar (disappeared) as though they had never existed; and those who called Shu'aib a liar were the ones who were ruined!

As if those who denied Shoaib had never lived in those homes; those who denied Shoaib, were themselves ruined.

those who cried lies to Shuaib, as if never they dwelt there; those who cried lies to Shuaib, they were the losers.

they who had given the lie to Shu'ayb - as though they had never lived there: they who had given the lie to Shu'ayb -it was they who were the losers!

Those who belied Shu'aib became as though they had never dwelt therein; those who belied Shu'aib, it is they who became the losers.

Those who belied Shu'aib, became as if they had never dwelt there (in their homes). Those who belied Shu'aib, they were the losers.

Those who rejected Shuaib—as if they never prospered therein. Those who rejected Shuaib—it was they who were the losers.

Those who had charged Shu'ayb with lying became as though-they had never lived there; it is they who became utter losers.

Those who belied Shu`ayb, became as if they had never dwelt there (in their homes). Those who belied Shu`ayb, they were the losers.

Those who denied Shu'eyb became as though they had not dwelt there. Those who denied Shu'eyb, they were the losers.

Those who impugned Shu'ayb became as if they had never lived there. Those who impugned Shu‘ayb were themselves the losers.

It seemed as if those who had belied Shu'aib had never lived there. Those who belied Shu'aib were the losers.

Those who denied Shu'ayb - it was as though they had never resided there. Those who denied Shu'ayb - it was they who were the losers.

Those who called Shu'ayb a liar were destroyed as though they never existed. They certainly were the ones to lose a great deal.

Those who called Shu'aib a liar were as though they had never dwelt therein; those who called Shu'aib a liar, they were the losers.

Alla<u>th</u>eena ka<u>thth</u>aboo shuAAayban kaan lam yaghnaw feeh<u>a</u> alla<u>th</u>eena ka<u>thth</u>aboo shuAAayban k<u>a</u>noo humu alkh<u>a</u>sireen<b>a</b>

those who had denied Shu'ayb became as though they had never lived there. Those who denied Shu'ayb, were themselves the losers.

The men who reject Shu'aib became as if they had never been in the homes where they had flourished: the men who rejected Shu'aib - it was they who were ruined!

ٱلَّذِينَ كَذَّبُوا۟ شُعَيْبًا كَأَن لَّمْ يَغْنَوْا۟ فِيهَا ٱلَّذِينَ كَذَّبُوا۟ شُعَيْبًا كَانُوا۟ هُمُ ٱلْخَٰسِرِينَ

Those who rejected Shu’ayb were all destroyed, and it was as if they had never lived in their homes or found enjoyment there.Those who rejected Shu’ayb were the losers, losing themselves and their possessions, whereas those who had faith did not fail in the least, contrary to what those who disbelieved claimed.

Those who rejected Shu’ayb were all destroyed, and it was as if they had never lived in their homes or found enjoyment there.Those who rejected Shu’ayb were the losers, losing themselves and their possessions, whereas those who had faith did not fail in the least, contrary to what those who disbelieved claimed.

<p>In verse 92, the fate of the people of Sayyidna Shu'aib (علیہ السلام) has been cited as a lesson - which is the real purpose behind the description of this event. It was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَن لَّمْ يَغْنَوْا فِيهَا (Those who belied Shu'aib are as if they never dwelt there). One of the meanings of the word: غِنیٰ (ghina) is to live at some place in peace and comfort. At this place, this is the meaning intended. The sense of the sentence is that the homes where they lived in peace and comfort, turned so deserted after this punishment as if peace and comfort had never existed there. Then, it was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِ‌ينَ (Those who belied Shu'aib were themselves the losers). The hint given is that these were the people threatening to throw Sayyidna Shu'aib (علیہ السلام) and his believing companions out from their city, but, in the end, the loss hit none but them.</p>

In verse 92, the fate of the people of Sayyidna Shu'aib (علیہ السلام) has been cited as a lesson - which is the real purpose behind the description of this event. It was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَن لَّمْ يَغْنَوْا فِيهَا (Those who belied Shu'aib are as if they never dwelt there). One of the meanings of the word: غِنیٰ (ghina) is to live at some place in peace and comfort. At this place, this is the meaning intended. The sense of the sentence is that the homes where they lived in peace and comfort, turned so deserted after this punishment as if peace and comfort had never existed there. Then, it was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِ‌ينَ (Those who belied Shu'aib were themselves the losers). The hint given is that these were the people threatening to throw Sayyidna Shu'aib (علیہ السلام) and his believing companions out from their city, but, in the end, the loss hit none but them.

So Shu'aib turned away from them and said: "O people, I conveyed to you the message of my Lord, and warned you. (But you paid no heed). How can I grieve for a people who do not believe?"

So Shoaib turned away from them saying, “O my people! Indeed I did deliver my Lord’s message to you and gave you sound advice; so why should I grieve for the disbelievers?” (The people in the graves can hear the speech of those who are on earth.)

So he turned his back on them, and said, 'O my people, I have delivered to you the Messages of my Lord, and advised you sincerely; how should I grieve for a people of unbelievers?'

And he turned away from them, and said: "O my people! Indeed, I delivered unto you my Sustainer's message and gave you good advice: how, then, could I mourn for people who have denied the truth?"

Then he turned from them, and said: my people! assuredly I delivered unto you the messages of my Lord, and counselled you good; how then should I lament over an unbelieving people?

Then he (Shu'aib) turned from them and said: "O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice. Then how can I sorrow for the disbelieving people's (destruction)."

So he turned away from them, and said, “O my people, I have delivered to you the messages of my Lord, and I have advised you, so why should I grieve over a disbelieving people?”

Shu'ayb then departed from his people, and said: 'O my people! Surely I conveyed to you the message of my Lord, and gave you sincere advice. How, then, can I mourn for a people who refuse to accept the truth?'

Then he (Shu`ayb) turned from them and said: "O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice. Then how can I grieve over people who are disbelievers."

So he turned from them and said: O my people! I delivered my Lord's messages unto you and gave you good advice; then how can I sorrow for a people that rejected (truth)?

So he abandoned them [to their fate] and said, ‘O my people! Certainly, I communicated to you the messages of my Lord, and I was your well-wisher. So how should I grieve for a faithless lot?’

He turned away from them saying: 'I conveyed to you, my nation, the messages of my Lord and advised you. How can I grieve for the unbelieving nation'

And he turned away from them and said, "O my people, I had certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?"

He turned away from them saying, "My people, I preached the Message of my Lord to you and gave you good advice. How could I be sorry for the unbelievers?"

So he turned away from them and said: O my people! certainly I delivered to you the messages of my Lord and I gave you good advice; how shall I then be sorry for an unbelieving people?

Fatawall<u>a</u> AAanhum waq<u>a</u>la y<u>a</u> qawmi laqad ablaghtukum ris<u>a</u>l<u>a</u>ti rabbee wana<u>s</u>a<u>h</u>tu lakum fakayfa <u>a</u>s<u>a</u> AAal<u>a</u> qawmin k<u>a</u>fireen<b>a</b>

So he turned away from them, saying, "My people, I delivered my Lord's messages to you and gave you sincere advice, so why should I grieve for people who refused to believe?"

So Shu'aib left them, saying: "O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!"

فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَٰلَٰتِ رَبِّى وَنَصَحْتُ لَكُمْ فَكَيْفَ ءَاسَىٰ عَلَىٰ قَوْمٍ كَٰفِرِينَ

Then their prophet Shu‘ayb (peace be upon him) turned from them when they were destroyed saying: 'O people! Indeed I had delivered what my Lord had instructed me to deliver to you, and I had given you good advice; but you had not taken my advice, nor followed my guidance, so how then can I grieve for a people who disbelieved in Allah and insisted on disbelief?'

Then their prophet Shu‘ayb (peace be upon him) turned from them when they were destroyed saying: 'O people! Indeed I had delivered what my Lord had instructed me to deliver to you, and I had given you good advice; but you had not taken my advice, nor followed my guidance, so how then can I grieve for a people who disbelieved in Allah and insisted on disbelief?'

<p>In the sixth (93) verse, it was said: فَتَوَلَّىٰ عَنْهُمْ (So, he turned away from them). It means that, with punishment for his people in sight, Sayyidna Shu'aib (علیہ السلام) and his believing companions moved away from there. The majority of commentators says that these blessed souls left this place for Makkah al-Mu` azzamah where they stayed till the end.</p><p>It was his total disappointment with his people neck-deep in disobedience and contumacy which prompted him to pray that they be chastened. But, when the actual punishment came as a result of it, his heart pinched because of his prophetic concern and affection for them. Then, it was for the peace of his own heart that he said addressing his people: ` 0 my people, I have surely delivered to you the messages of my Lord, and wished you betterment. How, then, should I grieve over a disbelieving people?'</p>

In the sixth (93) verse, it was said: فَتَوَلَّىٰ عَنْهُمْ (So, he turned away from them). It means that, with punishment for his people in sight, Sayyidna Shu'aib (علیہ السلام) and his believing companions moved away from there. The majority of commentators says that these blessed souls left this place for Makkah al-Mu` azzamah where they stayed till the end.It was his total disappointment with his people neck-deep in disobedience and contumacy which prompted him to pray that they be chastened. But, when the actual punishment came as a result of it, his heart pinched because of his prophetic concern and affection for them. Then, it was for the peace of his own heart that he said addressing his people: ` 0 my people, I have surely delivered to you the messages of my Lord, and wished you betterment. How, then, should I grieve over a disbelieving people?'

<div class="text_uthmani arabic">يَقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَـلَـتِ رَبِّى وَنَصَحْتُ لَكُمْ</div><p>("O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice.") Shu`ayb said, I have conveyed to you what I was sent with, so I will not feel any sorrow for you since you disbelieved in what I brought you, </p><div class="text_uthmani arabic">فَكَيْفَ ءَاسَى عَلَى قَوْمٍ كَـفِرِينَ</div><p>("Then how can I grieve over pepple who are disbelievers") </p>

يَقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَـلَـتِ رَبِّى وَنَصَحْتُ لَكُمْ("O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice.") Shu`ayb said, I have conveyed to you what I was sent with, so I will not feel any sorrow for you since you disbelieved in what I brought you, فَكَيْفَ ءَاسَى عَلَى قَوْمٍ كَـفِرِينَ("Then how can I grieve over pepple who are disbelievers")

There is not a region to which We sent a prophet and did not inflict upon its people adversity and hardship so that they may submit.

And never did We send any Prophet to a dwelling but We seized its people with hardship and adversity so that they may become humble.

We have sent no Prophet to any city but that We seized its people with misery and hardship, that haply they might be humble;

AND NEVER YET have We sent a prophet unto any community without trying its people with misfortune and hardship, so that they might humble themselves;

And We sent not a prophet to any township but We laid hold of the people thereof with tribulation and distress that haply they may humble themselves.

And We sent no Prophet unto any town (and they denied him), but We seized its people with suffering from extreme poverty (or loss in wealth) and loss of health and calamities, so that they might humiliate themselves (and repent to Allah).

We did not send any prophet to any town but We afflicted its people with misery and adversity, so that they may humble themselves.

Never have We sent a Prophet to a place without trying its people with adversity and hardship that they may humble themselves.

And We sent no Prophet unto any town (and they denied him), but We seized its people with Ba'sa' and Darra', so that they might humble themselves (to Allah).

And We sent no prophet unto any township but We did afflict its folk with tribulation and adversity that haply they might grow humble.

We did not send a prophet to any town without visiting its people with stress and distress so that they might entreat [for Allah’s forgiveness].

We sent no Prophet to a village but seized its inhabitants with misfortune and adversity in order that they might be humble in supplication.

And We sent to no city a prophet [who was denied] except that We seized its people with poverty and hardship that they might humble themselves [to Allah].

To every town that We sent a Prophet, We tested its inhabitants through distress and adversity so that perhaps they would submit themselves to Us.

And We did not send a prophet in a town but We overtook its people with distress and affliction in order that they might humble themselves.

Wam<u>a</u> arsaln<u>a</u> fee qaryatin min nabiyyin ill<u>a</u> akha<u>th</u>n<u>a</u> ahlah<u>a</u> bi<b>a</b>lbas<u>a</u>i wa<b>al</b><u>dd</u>arr<u>a</u>i laAAallahum ya<u>dd</u>arraAAoon<b>a</b>

Whenever We sent a prophet to a town, We afflicted its people with suffering and adversity, so that they might humble themselves [before God],

Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might learn humility.

وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّبِىٍّ إِلَّآ أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ

God did not send a prophet to any city, the people of which denied and rejected the truth, except that He tried them with suffering and poverty and illness so that they might humble themselves before God, and leave their pride and disbelief. This was a warning for Quraysh and for all peoples who disbelieve and reject the way of God.

God did not send a prophet to any city, the people of which denied and rejected the truth, except that He tried them with suffering and poverty and illness so that they might humble themselves before God, and leave their pride and disbelief. This was a warning for Quraysh and for all peoples who disbelieve and reject the way of God.

<p>The above verses continue to speak of the events of early people and their ominous fate. The events of five early prophets and their people have been so far discussed. The sixth event concerning 'the Prophet Musa (علیہ السلام) and his people is going to be discussed after a few next verses.</p><p>We have already noted that usual style of the Holy Qur'an with regard to the historical events is quite different from the books of history. The Holy Qur'an does not care to describe a historical event in its entirety or in chronological order. Rather, it selects certain relevant portion of the event then lays emphasis on the lesson or moral contained therein.</p><p>After relating the stories of the early people, the above verses speak of the warnings and lessons for present people in order to save them from the ill-fate met by their forefathers. The verse 94 warns people that the fate of disaster and suffering described in the foregoing verses was not limited to the people of Nuh, ` Ad and Thamud (علیہم السلام) only. It is, rather, a usual practice of Allah that He sends His prophets to people for their guidance and eternal success. Then, those who do not listen to their advice and reject their invitation are subjected to suffering and distress so that they may turn to their Lord in repentance. It is human to turn to The Creator in distress. This suffering is, in fact, a blessing of Allah in disguise as it is meant for their good. The great spiritual leader Maulana Rumi has versified this fact in these words:</p><p>خلق را باتو چنسیں بد خوکنند تاترا ناچار روا آنسو کنند</p><p>"The people are made to misbehave with you</p><p>in order that you turn to your Lord in tears."</p><p>The verse 94 has referred to this fact by saying, 'We seized it's people with hardship so that they may turn in humbleness. The Arabic word: بَاسَاء 'Ba'sa' signifies hunger or poverty while the word: ضَرَّاء 'Darra' signifies illness. The Holy Qur'an has used these words to signify the same meanings in other situations. The respected Companion ` Abdullah ibn Masud ؓ has confirmed these meanings of the two words. Some linguists have said that the word: بَاسَاء refers to financial distress while the word: ضَرَّاء 'Darra' signifies loss of health. The verse 95 said: "Thereafter, We substituted good in place of evil until they increased."</p>

The above verses continue to speak of the events of early people and their ominous fate. The events of five early prophets and their people have been so far discussed. The sixth event concerning 'the Prophet Musa (علیہ السلام) and his people is going to be discussed after a few next verses.We have already noted that usual style of the Holy Qur'an with regard to the historical events is quite different from the books of history. The Holy Qur'an does not care to describe a historical event in its entirety or in chronological order. Rather, it selects certain relevant portion of the event then lays emphasis on the lesson or moral contained therein.After relating the stories of the early people, the above verses speak of the warnings and lessons for present people in order to save them from the ill-fate met by their forefathers. The verse 94 warns people that the fate of disaster and suffering described in the foregoing verses was not limited to the people of Nuh, ` Ad and Thamud (علیہم السلام) only. It is, rather, a usual practice of Allah that He sends His prophets to people for their guidance and eternal success. Then, those who do not listen to their advice and reject their invitation are subjected to suffering and distress so that they may turn to their Lord in repentance. It is human to turn to The Creator in distress. This suffering is, in fact, a blessing of Allah in disguise as it is meant for their good. The great spiritual leader Maulana Rumi has versified this fact in these words:خلق را باتو چنسیں بد خوکنند تاترا ناچار روا آنسو کنند"The people are made to misbehave with youin order that you turn to your Lord in tears."The verse 94 has referred to this fact by saying, 'We seized it's people with hardship so that they may turn in humbleness. The Arabic word: بَاسَاء 'Ba'sa' signifies hunger or poverty while the word: ضَرَّاء 'Darra' signifies illness. The Holy Qur'an has used these words to signify the same meanings in other situations. The respected Companion ` Abdullah ibn Masud ؓ has confirmed these meanings of the two words. Some linguists have said that the word: بَاسَاء refers to financial distress while the word: ضَرَّاء 'Darra' signifies loss of health. The verse 95 said: "Thereafter, We substituted good in place of evil until they increased."

<h2 class="title">Afflictions that struck Earlier Nations</h2><p>Allah mentions the Ba'sa' and Darra' that struck the earlier nations to whom He sent Prophets. Ba'sa', refers to the physical sicknesses and ailments that they suffered, while Darra', refers to the poverty and humiliation that they experienced, </p><div class="text_uthmani arabic">لَعَلَّهُمْ يَضَّرَّعُونَ</div><p>(so that they might humble themselves) supplicate, humble themselves and invoke Allah, that He might remove the afflictions that they suffered from. This Ayah indicates that Allah sent down severe afflictions to them so that they might invoke Him, but they did not do what He ordered them. Therefore, He changed the affliction into prosperity to test them, </p><div class="text_uthmani arabic">ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ</div><p>(Then We changed the evil for the good,) Therefore, Allah changed the hardship into prosperity, disease and sickness into health and well-being, and poverty into richness in provision, so that they might be thankful to Allah for this, but they did none of that. Allah's statement, </p><div class="text_uthmani arabic">حَتَّى عَفَواْ</div><p>(until they `Afaw) refers to increase in numbers, wealth and offspring. Allah said next, </p><div class="text_uthmani arabic">وَّقَالُواْ قَدْ مَسَّ ءَابَاءَنَا الضَّرَّآءُ وَالسَّرَّآءُ فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ</div><p>(. . and they said: "Our fathers were touched with evil and with good." So We seized them all of a sudden while they were unaware.) He tested them with this (afflictions) and that (ease and abundance) so that they may humble themselves and repent to Him. However, they failed both tests, for neither this nor that compelled them to change their ways. They said, "We suffered Ba'sa' and Darra', but prosperity came afterwards, just as like our forefathers in earlier times." "Therefore," they said, "it is a cycle where we sometimes suffer a hardship and at other times, we enjoy a bounty." However, they did not comprehend Allah's wisdom, nor the fact that He is testing them in both cases. To the contrary, the believers are grateful to Allah in good times and practice patience in hard times. In the Sahih, there is a Hadith that says; </p><div class="text_uthmani arabic">«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَه»</div><p>(The matter of the believer is amazing, for nothing that Allah decrees for him, but it is better for him. If a Darra' (harm) strikes him, he is patient, and this is better for him, if he is given Sarra' (prosperity), he thanks (Allah) for it and this is better for him.) The believer, therefore, is aware of the test behind the afflictions whether it may be prosperity or adversity that Allah sends to him, as well as the blessings. Similarly, in another Hadith, </p><div class="text_uthmani arabic">«لَايَزَالُ الْبَلَاءُ بِالْمُؤْمِنِ حَتَّى يَخْرُجَ نَقِيًّا مِنْ ذُنُوبِهِ،وَالْمُنَافِق مِثْله كَمَثَلِ الْحِمَارِ لَا يَدْرِي فِيمَ رَبَطَهُ أَهْلُهُ وَلَا فِيمَ أَرْسَلُوه»</div><p>(The believer will continue to be tested by afflictions until he ends up pure from sin. And the parable of the hypocrite is that of a donkey, it does not know why its owners tied it or released it.) Allah said next, </p><div class="text_uthmani arabic">فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ</div><p>(So We seized them all of a sudden while they were unaware.) meaning, We struck them with punishment all of a sudden, while they were unaware. A Hadith describes sudden death, </p><div class="text_uthmani arabic">«مَوْتُ الْفَجْأَةِ رَحْمَةٌ لِلْمُؤْمِنِ وَأَخْذَةُ أَسَفٍ لِلْكَافِر»</div><p>(Sudden death is a mercy for the believer, but a sorrowful punishment for the disbeliever.) </p>

Afflictions that struck Earlier NationsAllah mentions the Ba'sa' and Darra' that struck the earlier nations to whom He sent Prophets. Ba'sa', refers to the physical sicknesses and ailments that they suffered, while Darra', refers to the poverty and humiliation that they experienced, لَعَلَّهُمْ يَضَّرَّعُونَ(so that they might humble themselves) supplicate, humble themselves and invoke Allah, that He might remove the afflictions that they suffered from. This Ayah indicates that Allah sent down severe afflictions to them so that they might invoke Him, but they did not do what He ordered them. Therefore, He changed the affliction into prosperity to test them, ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ(Then We changed the evil for the good,) Therefore, Allah changed the hardship into prosperity, disease and sickness into health and well-being, and poverty into richness in provision, so that they might be thankful to Allah for this, but they did none of that. Allah's statement, حَتَّى عَفَواْ(until they `Afaw) refers to increase in numbers, wealth and offspring. Allah said next, وَّقَالُواْ قَدْ مَسَّ ءَابَاءَنَا الضَّرَّآءُ وَالسَّرَّآءُ فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ(. . and they said: "Our fathers were touched with evil and with good." So We seized them all of a sudden while they were unaware.) He tested them with this (afflictions) and that (ease and abundance) so that they may humble themselves and repent to Him. However, they failed both tests, for neither this nor that compelled them to change their ways. They said, "We suffered Ba'sa' and Darra', but prosperity came afterwards, just as like our forefathers in earlier times." "Therefore," they said, "it is a cycle where we sometimes suffer a hardship and at other times, we enjoy a bounty." However, they did not comprehend Allah's wisdom, nor the fact that He is testing them in both cases. To the contrary, the believers are grateful to Allah in good times and practice patience in hard times. In the Sahih, there is a Hadith that says; «عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَه»(The matter of the believer is amazing, for nothing that Allah decrees for him, but it is better for him. If a Darra' (harm) strikes him, he is patient, and this is better for him, if he is given Sarra' (prosperity), he thanks (Allah) for it and this is better for him.) The believer, therefore, is aware of the test behind the afflictions whether it may be prosperity or adversity that Allah sends to him, as well as the blessings. Similarly, in another Hadith, «لَايَزَالُ الْبَلَاءُ بِالْمُؤْمِنِ حَتَّى يَخْرُجَ نَقِيًّا مِنْ ذُنُوبِهِ،وَالْمُنَافِق مِثْله كَمَثَلِ الْحِمَارِ لَا يَدْرِي فِيمَ رَبَطَهُ أَهْلُهُ وَلَا فِيمَ أَرْسَلُوه»(The believer will continue to be tested by afflictions until he ends up pure from sin. And the parable of the hypocrite is that of a donkey, it does not know why its owners tied it or released it.) Allah said next, فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ(So We seized them all of a sudden while they were unaware.) meaning, We struck them with punishment all of a sudden, while they were unaware. A Hadith describes sudden death, «مَوْتُ الْفَجْأَةِ رَحْمَةٌ لِلْمُؤْمِنِ وَأَخْذَةُ أَسَفٍ لِلْكَافِر»(Sudden death is a mercy for the believer, but a sorrowful punishment for the disbeliever.)

But when We changed hardship to ease, and they rose and prospered, (they forgot Our favours) and said: "Our ancestors had also known suffering and joy." So We caught them unawares.

Then We changed the misfortune into prosperity to the extent that they became numerous and said, “Indeed grief and comfort did reach our ancestors” – so We seized them suddenly in their neglect.

then We gave them in the place of evil good, till they multiplied, and said, 'Hardship and happiness visited our fathers.' So We seized them suddenly, unawares.

then We transformed the affliction into ease of life, so that they throve and said [to themselves], "Misfortune and hardship befell our forefathers as well -whereupon We took them to task, all of a sudden, without their being aware [of what was coming].

Thereafter We substituted ease in place of adversity until they abounded and said: even Thus tribulation and prosperity touched our fathers. Then We laid hold of them of a sudden, while they perceived not.

Then We changed the evil for the good, until they increased in number and in wealth, and said: "Our fathers were touched with evil (loss of health and calamities) and with good (prosperity, etc.)." So We seized them of a sudden while they were unaware.

Then We substituted prosperity in place of hardship. Until they increased in number, and said, “Adversity and prosperity has touched our ancestors.” Then We seized them suddenly, while they were unaware.

Then We changed adversity into ease until they throve and said: 'Our forefathers had also seen both adversity and prosperity.' So We suddenly seized them without their even perceiving it.

Then We changed the evil for the good, until they `Afaw (increased), and said: "Our fathers were touched with evil and with good." So We seized them all of a sudden while they were unaware.

Then changed We the evil plight for good till they grew affluent and said: Tribulation and distress did touch our fathers. Then We seized them unawares, when they perceived not.

Then We changed the ill [conditions] to good until they multiplied [in numbers] and said, ‘Adversity and ease befell our fathers [too].’ Then We seized them suddenly while they were unaware.

Then We changed evil for good, until they multiplied and said: 'Our fathers were indeed touched by misfortune and adversity' So We seized them suddenly while they were unaware.

Then We exchanged in place of the bad [condition], good, until they increased [and prospered] and said, "Our fathers [also] were touched with hardship and ease." So We seized them suddenly while they did not perceive.

We then replaced their misfortune with well-being until they were relieved and began saying, "Our fathers had also experienced good and bad days." Suddenly, We struck them (with torment) while they were all unaware (of what was happening).

Then We gave them good in the place of evil until they became many and said: Distress and happiness did indeed befall our fathers. Then We took them by surprise while they did not perceive.

Thumma baddaln<u>a</u> mak<u>a</u>na a<b>l</b>ssayyiati al<u>h</u>asanata <u>h</u>att<u>a</u> AAafaw waq<u>a</u>loo qad massa <u>a</u>b<u>a</u>an<u>a</u> a<b>l</b><u>dd</u>arr<u>a</u>o wa<b>al</b>ssarr<u>a</u>o faakha<u>th</u>n<u>a</u>hum baghtatan wahum l<u>a</u> yashAAuroon<b>a</b>

and then We changed their hardship into ease until they grew affluent and said, "Our fathers had also experienced adversity and prosperity," then We seized them suddenly, unawares.

Then We changed their suffering into prosperity, until they grew and multiplied, and began to say: "Our fathers (too) were touched by suffering and affluence"... Behold! We called them to account of a sudden, while they realised not (their peril).

ثُمَّ بَدَّلْنَا مَكَانَ ٱلسَّيِّئَةِ ٱلْحَسَنَةَ حَتَّىٰ عَفَوا۟ وَّقَالُوا۟ قَدْ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ فَأَخَذْنَٰهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

After trying them with suffering and illness Allah improved their situation and turned their suffering into well-being and safety, until they became many and their wealth increased, and they said that the bad and good that they had experienced was a normal part of life and that the same thing had happened to their ancestors before them. They did not recognise that there was a lesson to be learned in the difficulties that occurred to them and that there was a test for them in the good that they were given. Then Allah overtook them suddenly with the punishment, while they were unaware of it and did not expect it.

After trying them with suffering and illness Allah improved their situation and turned their suffering into well-being and safety, until they became many and their wealth increased, and they said that the bad and good that they had experienced was a normal part of life and that the same thing had happened to their ancestors before them. They did not recognise that there was a lesson to be learned in the difficulties that occurred to them and that there was a test for them in the good that they were given. Then Allah overtook them suddenly with the punishment, while they were unaware of it and did not expect it.

<p>The Arabic word: سَّيِّئَةِ 'sayyiah' in this verse refers to distress, while the word: حَسَنَةَ 'hasanah' signifies prosperity, and the word عَفَو ` Afw': signifies increase or growth. The verse implies firstly that, they were made to undergo a test of hardship and suffering in order that they may repent and turn to Allah. When they did not take lesson from this warning and were a failure in this test, they were put to another test of a different kind. Their adversity was replaced with prosperity and their distress with ease and comfort until they increased in number and strength. This prosperity, after a long period of adversity, should have made them grateful to their Lord and they should have repented to Allah, but being completely lost in material pursuits and perverted by their mundane desires, they did nothing but to say, 'The suffering and prosperity came to our fathers (too).' that is, their suffering and prosperity had nothing to do with their deeds, it was just a natural course of changing phenomena. It was after their obstinate persistence in their evil and ignorance that they were seized by the punishment of Allah. The verse said, 'Then We seized them suddenly while they were unaware.'</p>

The Arabic word: سَّيِّئَةِ 'sayyiah' in this verse refers to distress, while the word: حَسَنَةَ 'hasanah' signifies prosperity, and the word عَفَو ` Afw': signifies increase or growth. The verse implies firstly that, they were made to undergo a test of hardship and suffering in order that they may repent and turn to Allah. When they did not take lesson from this warning and were a failure in this test, they were put to another test of a different kind. Their adversity was replaced with prosperity and their distress with ease and comfort until they increased in number and strength. This prosperity, after a long period of adversity, should have made them grateful to their Lord and they should have repented to Allah, but being completely lost in material pursuits and perverted by their mundane desires, they did nothing but to say, 'The suffering and prosperity came to our fathers (too).' that is, their suffering and prosperity had nothing to do with their deeds, it was just a natural course of changing phenomena. It was after their obstinate persistence in their evil and ignorance that they were seized by the punishment of Allah. The verse said, 'Then We seized them suddenly while they were unaware.'

But if the people of these regions had believed and feared God, We would surely have showered on them blessings of the heavens and the earth; but they only denied, and We punished them for their deeds.

And had the people of the dwellings believed and been pious, We would have surely opened for them the blessings from the sky and from the earth, but in fact they denied, and We therefore seized them on account of their deeds.

Yet had the peoples of the cities believed and been godfearing, We would have opened upon them blessings from heaven and earth; but they cried lies, and so We seized them for what they earned.

Yet if the people of those communities had but attained to faith and been conscious of Us, We would indeed have opened up for them blessings out of heaven and earth: but they gave the lie to the truth - and so We took them to task through what they [themselves] had been doing.

And had the people of those townships believed and feared, We would of a surety have opened up to them blessings from the heavens and the earth; but they belied, wherefore We laid hold of them for that which they had been earning.

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.).

Had the people of the towns believed and turned righteous, We would have opened for them the blessings of the heaven and the earth; but they rejected the truth, so We seized them by what they were doing.

Had the people of those towns believed and been God-fearing, We would certainly have opened up to them blessings from the heavens and the earth; but they gave the lie [to their Prophets] and so We seized them for their deeds. so.

And if the people of the towns had believed and had Taqwa, certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn.

And if the people of the townships had believed and kept from evil, surely We should have opened for them blessings from the sky and from the earth. But (unto every messenger) they gave the lie, and so We seized them on account of what they used to earn.

If the people of the towns had been faithful and Godwary, We would have opened to them blessings from the heaven and the earth. But they denied; so We seized them because of what they used to earn.

Had the people of the villages believed and been cautious, We would have opened upon them the blessings from heaven and earth. But they belied, and We seized them for what they earned.

And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning."

Had the people of the towns believed (in Our revelations) and maintained piety, We would have certainly showered on them Our blessings from the sky and the earth. But they called Our revelations lies, thus Our torment struck them for their evil deeds.

And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned.

Walaw anna ahla alqur<u>a</u> <u>a</u>manoo wa<b>i</b>ttaqaw lafata<u>h</u>n<u>a</u> AAalayhim barak<u>a</u>tin mina a<b>l</b>ssam<u>a</u>i wa<b>a</b>lar<u>d</u>i wal<u>a</u>kin ka<u>thth</u>aboo faakha<u>th</u>n<u>a</u>hum bim<u>a</u> k<u>a</u>noo yaksiboon<b>a</b>

Had the people of those towns believed in and feared God, We would have showered upon them blessings from heaven and earth, but they rejected the truth. So We seized them on account of their misdeeds.

If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth; but they rejected (the truth), and We brought them to book for their misdeeds.

وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ

If the people of the towns and cities which Allah sent His messengers to had believed in what their messengers brought them, and had been mindful of their Lord, leaving their disbelief and disobedience and following His commands, then Allah would have opened the doors of goodness upon them in every way; but they did not believe and were not mindful of Him. Instead they rejected what their prophets came with. So Allah overtook them with the punishment suddenly because of what they had earned through their sins and disobedience.

If the people of the towns and cities which Allah sent His messengers to had believed in what their messengers brought them, and had been mindful of their Lord, leaving their disbelief and disobedience and following His commands, then Allah would have opened the doors of goodness upon them in every way; but they did not believe and were not mindful of Him. Instead they rejected what their prophets came with. So Allah overtook them with the punishment suddenly because of what they had earned through their sins and disobedience.

<p>The Arabic word بَرَکَہ :'barakah' used in this verse and translated as blessing signifies increase or growth. The expression 'blessing of the heaven and the earth' refers to all means of prosperity, like proper and timely rain from heavens (clouds), abundant and healthy produce of the earth and, above all, carefree enjoyment from their possessions with no anxiety to spoil the pleasure of things. That is, everything would have been blessed with 'barakah'.</p><p>The barakah manifests itself in two different ways. Sometimes, the thing itself increases in quantity, as is reported happening with the Holy Prophet ﷺ that a large number of people drank from a small pot of water and were satiated or the whole army was fed to their satisfaction from a small quantity of food. Sometimes, the quantity of thing does not increase but its usefulness or efficacy is increased manifold. It is usually observed that a certain thing in our household lasts as long or benefits as many people as would have done three or four things of the same kind. That is to say, certain things yield lasting benefit to people while certain other things do not, or hardly serve people either due to being damaged by accident or not being accessible in times of need.</p><p>For example, sometime a single morsel of food becomes a source of great strength and health, while in some other times a large amount of food produces no results. Sometimes, we are able to do a considerable amount of work in one hour's short time, while on other occasions this amount of work can hardly be done in four or five hour's time. In these instances the thing itself did not increase. That is, the morsel of food and period of time remained as they were, their effect and benefit was, however, enhanced many times.</p><p>This verse has implicitly expressed that 'Barakah' in all the heavenly and earthly things can be achieved through the faith in Allah and by acquiring: تَقویٰ 'taqwa' (abstinence) while, in the absence of these two, one is deprived of the: بَرَکَہ barakah'. When we take in view the circumstances prevailing in today's world we notice the fact that the net produce of the earth is comparably far more than ever before. The recent inventions are at our service to ease our life in a way that could not be imagined of by past generations. But in spite of this abundance of means and resources today's man is proportionally worried, depressed, dissatisfied and as much deprived of peace and comfort as was never before.</p><p>What has deprived today's man of peace and comfort? No explanation can be given to this question except that the: بَرَکَہ barakah is missing from these things. Another point which demands our attention here is that prosperity, good health and worldly possessions are not necessarily a sign of favour and blessing from Allah. Sometimes, these things are given to man out of anger as has been made clear in verse 44 of Surah Al-An` am 'which has said:</p><p>فَلَمَّا نَسُوا مَا ذُكِّرُ‌وا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ</p><p>Then they forgot the advice they had received, we opened to them the doors of all good things. (6:44)</p><p>Thereafter, they were suddenly caught by the punishment of Allah. This makes us understand that prosperity and affluence of wealth are not sure signs of Allah's favour. They can sometimes, be a sign of Allah's wrath and punishment. On the contrary, the present verse leads us to conclude that: بَرَکَہ barakah in earthly and heavenly things is a sign of Allah's favour. In order to differentiate between the two situations one must understand that prosperity and good health are sometimes, given to people against their sins and transgression. They are usually short-lived and are a sign of Allah's displeasure while on other occasions people are favoured with them with lasting benefits as a reward of 'Iman' and 'taqwa'. To determine as to which is a sign of favour and which a sign of displeasure is difficult as both are alike.</p><p>The men of Allah, however, have suggested some distinct signs to differentiate between the two. When prosperity and good health make man more grateful to Allah and he tends to worship His Lord more than before, it is an indication of Allah's favour. On the contrary, when one tends to be more involved in sinful deeds, it must be a sign of Allah's wrath. We seek shelter against such state of affairs.</p><p>The verses 97 to 99 have warned the people of the world saying: "So, do the people of the towns feel secure from Our punishment coming upon them at night while they are asleep?" The verse implies that the residents of these towns (the people living in the time of the holy Prophet seem to be unmindful of the fact that they can be caught by the punishment of Allah any time when sleeping at night. They should not feel themselves secure from the punishment of Allah which may come to them suddenly any day when they are busy in their worldly pursuits. What has made them so fearless of Allah's plan? The fate of the early people referred to in the foregoing verses should be a lesson for these people. Man should be wise enough to take lesson from the events of other people and avoid things to do which had led them to death and disaster.</p>

The Arabic word بَرَکَہ :'barakah' used in this verse and translated as blessing signifies increase or growth. The expression 'blessing of the heaven and the earth' refers to all means of prosperity, like proper and timely rain from heavens (clouds), abundant and healthy produce of the earth and, above all, carefree enjoyment from their possessions with no anxiety to spoil the pleasure of things. That is, everything would have been blessed with 'barakah'.The barakah manifests itself in two different ways. Sometimes, the thing itself increases in quantity, as is reported happening with the Holy Prophet ﷺ that a large number of people drank from a small pot of water and were satiated or the whole army was fed to their satisfaction from a small quantity of food. Sometimes, the quantity of thing does not increase but its usefulness or efficacy is increased manifold. It is usually observed that a certain thing in our household lasts as long or benefits as many people as would have done three or four things of the same kind. That is to say, certain things yield lasting benefit to people while certain other things do not, or hardly serve people either due to being damaged by accident or not being accessible in times of need.For example, sometime a single morsel of food becomes a source of great strength and health, while in some other times a large amount of food produces no results. Sometimes, we are able to do a considerable amount of work in one hour's short time, while on other occasions this amount of work can hardly be done in four or five hour's time. In these instances the thing itself did not increase. That is, the morsel of food and period of time remained as they were, their effect and benefit was, however, enhanced many times.This verse has implicitly expressed that 'Barakah' in all the heavenly and earthly things can be achieved through the faith in Allah and by acquiring: تَقویٰ 'taqwa' (abstinence) while, in the absence of these two, one is deprived of the: بَرَکَہ barakah'. When we take in view the circumstances prevailing in today's world we notice the fact that the net produce of the earth is comparably far more than ever before. The recent inventions are at our service to ease our life in a way that could not be imagined of by past generations. But in spite of this abundance of means and resources today's man is proportionally worried, depressed, dissatisfied and as much deprived of peace and comfort as was never before.What has deprived today's man of peace and comfort? No explanation can be given to this question except that the: بَرَکَہ barakah is missing from these things. Another point which demands our attention here is that prosperity, good health and worldly possessions are not necessarily a sign of favour and blessing from Allah. Sometimes, these things are given to man out of anger as has been made clear in verse 44 of Surah Al-An` am 'which has said:فَلَمَّا نَسُوا مَا ذُكِّرُ‌وا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍThen they forgot the advice they had received, we opened to them the doors of all good things. (6:44)Thereafter, they were suddenly caught by the punishment of Allah. This makes us understand that prosperity and affluence of wealth are not sure signs of Allah's favour. They can sometimes, be a sign of Allah's wrath and punishment. On the contrary, the present verse leads us to conclude that: بَرَکَہ barakah in earthly and heavenly things is a sign of Allah's favour. In order to differentiate between the two situations one must understand that prosperity and good health are sometimes, given to people against their sins and transgression. They are usually short-lived and are a sign of Allah's displeasure while on other occasions people are favoured with them with lasting benefits as a reward of 'Iman' and 'taqwa'. To determine as to which is a sign of favour and which a sign of displeasure is difficult as both are alike.The men of Allah, however, have suggested some distinct signs to differentiate between the two. When prosperity and good health make man more grateful to Allah and he tends to worship His Lord more than before, it is an indication of Allah's favour. On the contrary, when one tends to be more involved in sinful deeds, it must be a sign of Allah's wrath. We seek shelter against such state of affairs.The verses 97 to 99 have warned the people of the world saying: "So, do the people of the towns feel secure from Our punishment coming upon them at night while they are asleep?" The verse implies that the residents of these towns (the people living in the time of the holy Prophet seem to be unmindful of the fact that they can be caught by the punishment of Allah any time when sleeping at night. They should not feel themselves secure from the punishment of Allah which may come to them suddenly any day when they are busy in their worldly pursuits. What has made them so fearless of Allah's plan? The fate of the early people referred to in the foregoing verses should be a lesson for these people. Man should be wise enough to take lesson from the events of other people and avoid things to do which had led them to death and disaster.

<h2 class="title">Blessings come with Faith, while Kufr brings Torment</h2><p>Allah mentions here the little faith of the people of the towns to whom He sent Messengers. In another instance, Allah said, </p><div class="text_uthmani arabic">فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ </div><p>(Was there any town (community) that believed (after seeing the punishment), and its faith (at that moment) saved it (from the punishment) -- Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) 10:98 This Ayah indicates that no city believed in its entirety, except the city of Prophet Yunus, for they all believed after they were stricken by punishment. Allah said (about Prophet Yunus), </p><div class="text_uthmani arabic">وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ - فَـَامَنُواْ فَمَتَّعْنَـهُمْ إِلَى حِينٍ </div><p>(And We sent him to a hundred thousand (people) or even more. And they believed; so We gave them enjoyment for a while.) 37:147-148 Allah said in another Ayah, </p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ</div><p>(And We did not send a warner to a township....) 34:34 Allah said here, </p><div class="text_uthmani arabic">وَلَوْ أَنَّ أَهْلَ الْقُرَى ءَامَنُواْ وَاتَّقَوْاْ</div><p>(And if the people of the towns had believed and had Taqwa. ..) meaning their hearts had faith in what the Messenger brought them, believed and obeyed him, and had Taqwa by performing the acts of obedience and abstaining from the prohibitions, </p><div class="text_uthmani arabic">لَفَتَحْنَا عَلَيْهِم بَرَكَـتٍ مِّنَ السَّمَآءِ وَالاٌّرْضِ</div><p>(We should have opened for them blessings from the heaven and the earth,) in reference to the rain that falls from the sky and the vegetation of the earth. Allah said, </p><div class="text_uthmani arabic">وَلَـكِن كَذَّبُواْ فَأَخَذْنَـهُمْ بِمَا كَانُواْ يَكْسِبُونَ</div><p>(but they belied (the Messengers). So We took them (with punishment) for what they used to earn.) They denied their Messengers, so that We punished them and sent destruction on them as a result of the sins and wickedness that they earned. Allah then said, while warning and threatening against defying His orders and daring to commit His prohibitions, </p><div class="text_uthmani arabic">أَفَأَمِنَ أَهْلُ الْقُرَى</div><p>(Did the people of the towns then feel secure),meaning the disbelievers among them, </p><div class="text_uthmani arabic">أَن يَأْتِيَهُم بَأْسُنَا</div><p>(that should come to them our punishment), Our torment and punishing example, </p><div class="text_uthmani arabic">بَيَـتًا</div><p>(Bayatan) during the night, </p><div class="text_uthmani arabic">أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ </div><p>(while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing) while they are busy in their affairs and unaware. </p><div class="text_uthmani arabic">أَفَأَمِنُواْ مَكْرَ اللَّهِ</div><p>(Did they then feel secure against Allah's plan) His torment, vengeance, and His power to destroy them while they are inattentive and heedless, </p><div class="text_uthmani arabic">فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَـسِرُونَ</div><p>(None feels secure from Allah's plan except the people who are the losers.) Al-Hasan Al-Basri said, "The believer performs the acts of worship, all the while feeling fear, in fright and anxiety. The Fajir (wicked sinner, or disbeliever) commits the acts of disobedience while feeling safe (from Allah's torment)!" </p>

Blessings come with Faith, while Kufr brings TormentAllah mentions here the little faith of the people of the towns to whom He sent Messengers. In another instance, Allah said, فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ (Was there any town (community) that believed (after seeing the punishment), and its faith (at that moment) saved it (from the punishment) -- Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) 10:98 This Ayah indicates that no city believed in its entirety, except the city of Prophet Yunus, for they all believed after they were stricken by punishment. Allah said (about Prophet Yunus), وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ - فَـَامَنُواْ فَمَتَّعْنَـهُمْ إِلَى حِينٍ (And We sent him to a hundred thousand (people) or even more. And they believed; so We gave them enjoyment for a while.) 37:147-148 Allah said in another Ayah, وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ(And We did not send a warner to a township....) 34:34 Allah said here, وَلَوْ أَنَّ أَهْلَ الْقُرَى ءَامَنُواْ وَاتَّقَوْاْ(And if the people of the towns had believed and had Taqwa. ..) meaning their hearts had faith in what the Messenger brought them, believed and obeyed him, and had Taqwa by performing the acts of obedience and abstaining from the prohibitions, لَفَتَحْنَا عَلَيْهِم بَرَكَـتٍ مِّنَ السَّمَآءِ وَالاٌّرْضِ(We should have opened for them blessings from the heaven and the earth,) in reference to the rain that falls from the sky and the vegetation of the earth. Allah said, وَلَـكِن كَذَّبُواْ فَأَخَذْنَـهُمْ بِمَا كَانُواْ يَكْسِبُونَ(but they belied (the Messengers). So We took them (with punishment) for what they used to earn.) They denied their Messengers, so that We punished them and sent destruction on them as a result of the sins and wickedness that they earned. Allah then said, while warning and threatening against defying His orders and daring to commit His prohibitions, أَفَأَمِنَ أَهْلُ الْقُرَى(Did the people of the towns then feel secure),meaning the disbelievers among them, أَن يَأْتِيَهُم بَأْسُنَا(that should come to them our punishment), Our torment and punishing example, بَيَـتًا(Bayatan) during the night, أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ (while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing) while they are busy in their affairs and unaware. أَفَأَمِنُواْ مَكْرَ اللَّهِ(Did they then feel secure against Allah's plan) His torment, vengeance, and His power to destroy them while they are inattentive and heedless, فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَـسِرُونَ(None feels secure from Allah's plan except the people who are the losers.) Al-Hasan Al-Basri said, "The believer performs the acts of worship, all the while feeling fear, in fright and anxiety. The Fajir (wicked sinner, or disbeliever) commits the acts of disobedience while feeling safe (from Allah's torment)!"

Are the people of the region so secure that they lie asleep unaware as Our punishment overtakes them?

Do the people of the dwellings not fear that Our wrath may come upon them at night while they are asleep?

Do the people of the cities feel secure Our might shall not come upon them at night while they are sleeping?

Can, then, the people of any community ever feel secure that Our punishment will not come upon them by night, while they are asleep?

Are the people of the townships then secure that Our wrath would not come upon them at night while they are slumbering?

Did the people of the towns then feel secure against the coming of Our Punishment by night while they are asleep?

Do the people of the towns feel secure that Our might will not come upon them by night, while they sleep?

Do the people of those towns feel secure that Our punishment will not come to them at night while they are asleep?

Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep

Are the people of the townships then secure from the coming of Our wrath upon them as a night-raid while they sleep?

Do the people of the towns feel secure from Our punishment overtaking them at night while they are asleep?

Do the inhabitants of the villages feel secure from Our Might coming to them at night whilst they sleep?

Then, did the people of the cities feel secure from Our punishment coming to them at night while they were asleep?

Did the people of the towns think themselves secure from Our wrath that could strike them at night during their sleep

What! do the people of the towns then feel secure from Our punishment coming to them by night while they sleep?

Afaamina ahlu alqur<u>a</u> an yatiyahum basun<u>a</u> bay<u>a</u>tan wahum n<u>a</u>imoon<b>a</b>

Do the people of these towns now feel secure against the coming of Our punishment upon them by night while they are asleep?

Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep?

أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَٰتًا وَهُمْ نَآئِمُونَ

So do the people who reject the truth in these cities feel safe from the punishment of Allah overcoming them in the night while they are sleeping?

So do the people who reject the truth in these cities feel safe from the punishment of Allah overcoming them in the night while they are sleeping?

Or, are the people of the towns so unafraid that (even when) Our retribution comes upon them in the hours of the morning they remain engrossed in sport and play?

Or do the people of the dwellings not fear that Our wrath may come upon them during the day, while they are playing?

Do the people of the cities feel secure Our might shall not come upon them in daylight while they are playing?

Why, can the people of any community ever feel secure that Our punishment will not come upon them in broad daylight, while they are engaged in (worldly] play?

Or, are the people of the township secure that Our wrath would not come upon them by daylight while they are disporting themselves?

Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon while they play?

Do the people of the towns feel secure that Our might will not come upon them by day, while they play?

Or, do the people of those towns feel secure that Our punishment will not come to them by daylight while they are at play?

Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing

Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play?

Do the people of the towns feel secure from Our punishment overtaking them at midday while they are playing around?

Or do the inhabitants of the villages feel secure from Our Might coming to them in the midmorning while they play?

Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play?

or that which could seize them during their busy hours of the day?

What! do the people of the towns feel secure from Our punishment coming to them in the morning while they play?

Awa amina ahlu alqur<u>a</u> an yatiyahum basun<u>a</u> <u>d</u>u<u>h</u>an wahum yalAAaboon<b>a</b>

Or, do they feel secure against the coming of Our punishment upon them in the forenoon while they are at play?

Or else did they feel secure against its coming in broad daylight while they played about (care-free)?

أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ

Or do they feel safe from the punishment of Allah overcoming them during the day, mid- morning, while they are amusing themselves forgetfully, busy with the life of this world?

Or do they feel safe from the punishment of Allah overcoming them during the day, mid- morning, while they are amusing themselves forgetfully, busy with the life of this world?

Can they remain secure against the plan of God? Only they feel secure against the plan of God who are certain of being ruined.

Are they oblivious to Allah’s secret plan? So none is unafraid of Allah’s secret plan except the people of ruin!

Do they feel secure against God's devising? None feels secure against God's devising but the people of the lost.

Can they, then, ever feel secure from God's deep devising? But none feels secure from God's deep devising save people who are [already] lost.

Are then they secure against the contrivance of Allah? And none feeleth secure against the contrivance of Allah except the people who are losers.

Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers.

Do they feel safe from God’s plan? None feel safe from God’s plan except the losing people.

Do they feel secure against the design of Allah None can feel secure against the design of Allah except the utter losers.

Did they then feel secure against Allah's plan None feels secure from Allah's plan except the people who are the losers.

Are they then secure from Allah's scheme? None deemeth himself secure from Allah's scheme save folk that perish.

Do they feel secure from Allah’s devising? No one feels secure from Allah’s devising except the people who are losers.

(In reply to your devising) do they feel secure from the devising of Allah? None feels secure from the devising of Allah except the loosing nation.

Then did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people.

Did they consider themselves secure from the retribution of God? No one can have such attitude except those who are lost.

What! do they then feel secure from Allah's plan? But none feels secure from Allah's plan except the people who shall perish.

Afaaminoo makra All<u>a</u>hi fal<u>a</u> yamanu makra All<u>a</u>hi ill<u>a</u> alqawmu alkh<u>a</u>siroon<b>a</b>

Do they feel secure against God's devising? No one feels secure against God's devising except for those doomed to ruin.

Did they then feel secure against the plan of Allah?- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!

أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَٰسِرُونَ

Look at the blessings Allah has given them of strength and abundance, how He gave them as a means of testing them. Do these people who reject the truth among the people of these cities feel safe from Allah’s plan and His faultless arrangement of things? No one feels safe from Allah’s plan except a people who are lost. Yet those who are successful fear His Planning. They do not become amazed and proud because of what Allah has given to them, but rather see His Generosity to them and are thankful to Him.

Look at the blessings Allah has given them of strength and abundance, how He gave them as a means of testing them. Do these people who reject the truth among the people of these cities feel safe from Allah’s plan and His faultless arrangement of things? No one feels safe from Allah’s plan except a people who are lost. Yet those who are successful fear His Planning. They do not become amazed and proud because of what Allah has given to them, but rather see His Generosity to them and are thankful to Him.

Do not the people who inherited the earth from the (earlier) inhabitants perceive that We could afflict them too for their sins if We pleased, and put seals on their hearts that they may not hear (the voice of truth)?

Or did not those who inherited the land after its owners, get enough guidance that if We will, We can afflict them with calamity for their sins? And We set seals upon their hearts so they do not hear.

Is it not a guidance to those who inherit the earth after those who inhabited it that, did We will, We would smite them because of their sins, sealing their hearts so they do not hear?

Has it, then, not become obvious unto those who have inherited the earth in the wake of former generations that, if We so willed, We could smite them [too] by means of their sins, sealing their hearts so that they cannot hear [the truth]?

Guideth it not those who inherit the land after the people thereof, that, had We willed, We would have afflicted them for their sins? And We have put a seal upon their hearts, so that they hearken not.

Is it not clear to those who inherit the earth in succession from its (previous) possessors, that had We willed, We would have punished them for their sins. And We seal up their hearts so that they hear not?

Is it not guidance for those who inherit the land after its inhabitants, that if We willed, We could strike them for their sins? And seal up their hearts, so that they would not hear?

Has it not, then, become plain to those who have inherited the earth in the wake of the former generations that, had We so willed, We could have afflicted them for their sins, (they, however, are heedless to basic facts and so) We seal their hearts so that they hear nothing.

Is it not a guidance for those who inherit the earth from its previons inhabitants that had We willed, We would have punished them for their sins. And We seal up their hearts so that they hear not

Is it not an indication to those who inherit the land after its people (who thus reaped the consequence of evil-doing) that, if We will, We can smite them for their sins and print upon their hearts so that they hear not?

Does it not dawn upon those who inherited the earth after its [former] inhabitants that if We wish We will punish them for their sins, and set a seal on their hearts so they would not hear?

Is it not plain to those who inherit the earth after its inhabitants that if We willed We could smite them for their sins and set a seal upon their hearts, so that they do not hear.

Has it not become clear to those who inherited the earth after its [previous] people that if We willed, We could afflict them for their sins? But We seal over their hearts so they do not hear.

Is it not a lesson for the successors of the past generations that had We wanted, We could have punished them for their sins, sealed their hearts and deprived them of hearing?

Is it not clear to those who inherit the earth after its (former) residents that if We please We would afflict them on account of their faults and set a seal on their hearts so they would not hear.

Awalam yahdi lilla<u>th</u>eena yarithoona alar<u>d</u>a min baAAdi ahlih<u>a</u> an law nash<u>a</u>o a<u>s</u>abn<u>a</u>hum bi<u>th</u>unoobihim wana<u>t</u>baAAu AAal<u>a</u> quloobihim fahum l<u>a</u> yasmaAAoon<b>a</b>

Does it not guide the people who inherit the land from former people that We can punish them for their sins if We will? And seal up their hearts so that they would not be able to lend an ear to words of guidance?

To those who inherit the earth in succession to its (previous) possessors, is it not a guiding, (lesson) that, if We so willed, We could punish them (too) for their sins, and seal up their hearts so that they could not hear?

أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ ٱلْأَرْضَ مِنۢ بَعْدِ أَهْلِهَآ أَن لَّوْ نَشَآءُ أَصَبْنَٰهُم بِذُنُوبِهِمْ وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ

Is it not clear to those who inherit the earth after the peoples before them were destroyed because of their sins – a people that they do not learn from, but actually copy in behaviour – that if Allah wanted to overcome them for their disobedience He would do so, as He often does, sealing their hearts so that they do not listen to the lesson and are not benefitted by being reminding of such a warning?

Is it not clear to those who inherit the earth after the peoples before them were destroyed because of their sins – a people that they do not learn from, but actually copy in behaviour – that if Allah wanted to overcome them for their disobedience He would do so, as He often does, sealing their hearts so that they do not listen to the lesson and are not benefitted by being reminding of such a warning?

<p>After relating events of the early people, the above verses invite the people of Arabia and the people of the world to take lesson from these events by abstaining from deeds that incurred Allah's wrath, and by following the practices that led the prophets and their believers to eternal success. The verse 100 speaks " Is it not a guidance to those who inherit the land after it's (former) inhabitants that, if We so will, We would afflict them for their sins?" The word ھَدٰی۔ یَھدِی signifies to guide or to inform. The events narrated above have been made the subject of the verb (guide) یَھدِ. The verse implies that these events should serve as a lesson and a means of guidance for later generations who have inherited the land from their earlier owners. They too, can incur the punishment of Allah for their disbelief just as their ancestors met the fate of ruin and disaster for their disobedience.</p><p>Thereafter, the verse says:</p><p>وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ</p><p>"And We seal their hearts so that they do not listen"</p><p>The word: طبع is used for printing or stamping. It implies that these people have taken no lesson from the past events with the result that they incurred the wrath of Allah making their hearts sealed. They are, therefore, unable to listen to the truth. The Holy Prophet g said in a Tradition: When one commits sin for the first time a black dot is placed on his heart, if he keeps committing sins for the second and third times the second and third dots are placed. If one increases in his sins without repenting to Allah, these black spots keep increasing until the whole heart is painted black." This ultimately deprives man of his natural faculty of distinguishing right from wrong. This, consequently, leads one to receive evil as good and good as evil, harmful as useful and useful as harmful.</p><p>This perversion of human understanding has been termed in the Holy Qur'an as ' ra'n' signifying the rust of the heart. In this verse, as in many other verses of the Holy Qur'an, this stage has been named as 'taba". The result of their hearts being sealed has been mentioned at the end of the verse by saying (لَا يَسْمَعُونَ ) "so that they do not listen". One may think that more appropriate expression in this context was (S' ) they do not understand" as the adverse effect of sealing, of فَهُمْ لَا يَفقھُونَ the heart is obviously related to the faculty of understanding and not to the listening. The Holy Qur'an has used the word 'listen' to indicate that understanding is usually the result of listening to the truth. Now, since their hearts have been sealed they are rendered unable to listening the truth. Another explanation to this may be that all human faculties and limbs are controlled by human heart, that is, the function of all human parts is adversely affected by malfunctioning of the heart. When one loves anyone or anything he likes everything - good or bad - in that person or object.</p>

After relating events of the early people, the above verses invite the people of Arabia and the people of the world to take lesson from these events by abstaining from deeds that incurred Allah's wrath, and by following the practices that led the prophets and their believers to eternal success. The verse 100 speaks " Is it not a guidance to those who inherit the land after it's (former) inhabitants that, if We so will, We would afflict them for their sins?" The word ھَدٰی۔ یَھدِی signifies to guide or to inform. The events narrated above have been made the subject of the verb (guide) یَھدِ. The verse implies that these events should serve as a lesson and a means of guidance for later generations who have inherited the land from their earlier owners. They too, can incur the punishment of Allah for their disbelief just as their ancestors met the fate of ruin and disaster for their disobedience.Thereafter, the verse says:وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ"And We seal their hearts so that they do not listen"The word: طبع is used for printing or stamping. It implies that these people have taken no lesson from the past events with the result that they incurred the wrath of Allah making their hearts sealed. They are, therefore, unable to listen to the truth. The Holy Prophet g said in a Tradition: When one commits sin for the first time a black dot is placed on his heart, if he keeps committing sins for the second and third times the second and third dots are placed. If one increases in his sins without repenting to Allah, these black spots keep increasing until the whole heart is painted black." This ultimately deprives man of his natural faculty of distinguishing right from wrong. This, consequently, leads one to receive evil as good and good as evil, harmful as useful and useful as harmful.This perversion of human understanding has been termed in the Holy Qur'an as ' ra'n' signifying the rust of the heart. In this verse, as in many other verses of the Holy Qur'an, this stage has been named as 'taba". The result of their hearts being sealed has been mentioned at the end of the verse by saying (لَا يَسْمَعُونَ ) "so that they do not listen". One may think that more appropriate expression in this context was (S' ) they do not understand" as the adverse effect of sealing, of فَهُمْ لَا يَفقھُونَ the heart is obviously related to the faculty of understanding and not to the listening. The Holy Qur'an has used the word 'listen' to indicate that understanding is usually the result of listening to the truth. Now, since their hearts have been sealed they are rendered unable to listening the truth. Another explanation to this may be that all human faculties and limbs are controlled by human heart, that is, the function of all human parts is adversely affected by malfunctioning of the heart. When one loves anyone or anything he likes everything - good or bad - in that person or object.

<h2 class="title">Ibn `Abbas commented on Allah's statement,</h2><div class="text_uthmani arabic">أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ الأَرْضَ مِن بَعْدِ أَهْلِهَآ</div><p>(Is it not a guidance for those who inherit the earth from its previous inhabitants. ..) "(Allah says,) did We not make clear to them that had We willed, We would have punished them because of their sins" Mujahid and several others said similarly. Abu Ja`far bin Jarir At-Tabari explained this Ayah, "Allah says, `Did We not make clear to those who succeeded on the earth after destroying the previous nations who used to dwell in that land. Then they followed their own ways, and behaved as they did and were unruly with their Lord. Did We not make clear to them that, </p><div class="text_uthmani arabic">أَن لَّوْ نَشَآءُ أَصَبْنَـهُمْ بِذُنُوبِهِمْ</div><p>(that had We willed, We would have punished them for their sins.) by bringing them the same end that was decreed for those before them, </p><div class="text_uthmani arabic">وَنَطْبَعُ عَلَى قُلُوبِهِمْ</div><p>(And We seal up their hearts), We place a cover over their heart, </p><div class="text_uthmani arabic">فَهُمْ لاَ يَسْمَعُونَ</div><p>(so that they hear not), words of advice or reminding"' I say that similarly, Allah said, </p><div class="text_uthmani arabic">أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى </div><p>(Is it not a guidance for them: how many generations We have destroyed before them, in whose dwellings they walk Verily, in this are signs indeed for men of understanding.) 20:128 </p><div class="text_uthmani arabic">أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ إِنَّ فِى ذَلِكَ لاّيَاتٍ أَفَلاَ يَسْمَعُونَ </div><p>(Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they do walk about Verily, therein indeed are signs. Would they not then listen) 32:26 and, </p><div class="text_uthmani arabic">أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍوَسَكَنتُمْ فِى مَسَـكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ</div><p>(Had you not sworn aforetime that you would not leave (the world for the Hereafter). And you dwelt in the dwellings of men who wronged themselves)14:44-45 Also, Allah said, </p><div class="text_uthmani arabic">وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُمْ مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً </div><p>(And how many a generation before them have We destroyed! Can you find a single one of them or hear even a whisper of them) 19:98 meaning, do you see any of them or hear their voices There are many other Ayat that testify that Allah's torment strikes His enemies, while His bounty reaches His faithful believers. Thereafter comes Allah's statement, and He is the Most Truthful, the Lord of all that exists, </p>

Ibn `Abbas commented on Allah's statement,أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ الأَرْضَ مِن بَعْدِ أَهْلِهَآ(Is it not a guidance for those who inherit the earth from its previous inhabitants. ..) "(Allah says,) did We not make clear to them that had We willed, We would have punished them because of their sins" Mujahid and several others said similarly. Abu Ja`far bin Jarir At-Tabari explained this Ayah, "Allah says, `Did We not make clear to those who succeeded on the earth after destroying the previous nations who used to dwell in that land. Then they followed their own ways, and behaved as they did and were unruly with their Lord. Did We not make clear to them that, أَن لَّوْ نَشَآءُ أَصَبْنَـهُمْ بِذُنُوبِهِمْ(that had We willed, We would have punished them for their sins.) by bringing them the same end that was decreed for those before them, وَنَطْبَعُ عَلَى قُلُوبِهِمْ(And We seal up their hearts), We place a cover over their heart, فَهُمْ لاَ يَسْمَعُونَ(so that they hear not), words of advice or reminding"' I say that similarly, Allah said, أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى (Is it not a guidance for them: how many generations We have destroyed before them, in whose dwellings they walk Verily, in this are signs indeed for men of understanding.) 20:128 أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ إِنَّ فِى ذَلِكَ لاّيَاتٍ أَفَلاَ يَسْمَعُونَ (Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they do walk about Verily, therein indeed are signs. Would they not then listen) 32:26 and, أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍوَسَكَنتُمْ فِى مَسَـكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ(Had you not sworn aforetime that you would not leave (the world for the Hereafter). And you dwelt in the dwellings of men who wronged themselves)14:44-45 Also, Allah said, وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُمْ مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً (And how many a generation before them have We destroyed! Can you find a single one of them or hear even a whisper of them) 19:98 meaning, do you see any of them or hear their voices There are many other Ayat that testify that Allah's torment strikes His enemies, while His bounty reaches His faithful believers. Thereafter comes Allah's statement, and He is the Most Truthful, the Lord of all that exists,

These were the (earlier) habitations whose accounts We have given to you. Their apostles came with clear proofs, but they did not believe what they once denied. That is how God seals the hearts of those who do not believe.

These are the dwellings – the affairs of which We relate to you (Prophet Mohammed – peace and blessings be upon him); and indeed their (respective) Noble Messengers came to them with clear proofs; so they were not able to believe in what they had denied before; this is how Allah sets seals upon the hearts of disbelievers.

Those cities We relate to thee tidings of; their Messengers came to them with the clear signs, but they were not the ones to believe in that they had cried lies before; so God seals the hearts of the unbelievers.

Unto those [earlier] communities - some of whose stories We [now] relate unto thee -there had indeed come apostles of their own with all evidence of the truth; but they would not believe in anything to which they had once given the lie: thus it is that God seals the hearts of those who deny the truth;

Those townships! We recount unto thee some tidings thereof. Assuredly there came unto them their apostles with evidences, but they were not such as to believe that which they had erst belied. Thus doth Allah put a seal upon the hearts of the infidels.

Those were the towns whose story We relate unto you (O Muhammad SAW). And there came indeed to them their Messengers with clear proofs, but they were not such as to believe in that which they had rejected before. Thus Allah does seal up the hearts of the disbelievers (from each and every kind of religious guidance).

These towns—We narrate to you some of their tales. Their messengers came to them with the clear signs, but they would not believe in what they had rejected previously. Thus God seals the hearts of the disbelievers.

To those [earlier] communities - some of whose stories We relate to you - there had indeed come Messengers with clear proofs, but they would not believe what they had once rejected as false. Thus it is that Allah seals the hearts of those who deny the truth.

Those were the towns whose story We relate unto you. And there came indeed to them their Messengers with clear proofs, but they were not such who would believe in what they rejected before. Thus Allah does seal up the hearts of the disbelievers.

Such were the townships. We relate some tidings of them unto thee (Muhammad). Their messengers verily came unto them with clear proofs (of Allah's Sovereignty), but they could not believe because they had before denied. Thus doth Allah print upon the hearts of disbelievers (that they hear not).

These are the towns some of whose accounts We recount to you. Their apostles certainly brought them manifest proofs, but they were not the ones to believe in what they had denied earlier. Thus does Allah put a seal on the hearts of the faithless.

Those villages We narrate their news to you. Their Messengers came to them with clear proofs, yet they would not believe what they had belied before; as such Allah seals the hearts of the unbelievers.

Those cities - We relate to you, [O Muhammad], some of their news. And certainly did their messengers come to them with clear proofs, but they were not to believe in that which they had denied before. Thus does Allah seal over the hearts of the disbelievers.

(Muhammad), such were the stories of the people who lived in (different) towns in the past. We had sent Our Messengers to them with (certain) miracles but the people still did not believe in what they had rejected before. Such is how God seals the hearts of the unbelievers.

These towns-- We relate to you some of their stories, and certainly their apostles came to them with clear arguments, but they would not believe in what they rejected at first; thus does Allah set a seal over the hearts of the unbelievers

Tilka alqur<u>a</u> naqu<u>ss</u>u AAalayka min anb<u>a</u>ih<u>a</u> walaqad j<u>a</u>athum rusuluhum bi<b>a</b>lbayyin<u>a</u>ti fam<u>a</u> k<u>a</u>noo liyuminoo bim<u>a</u> ka<u>thth</u>aboo min qablu ka<u>tha</u>lika ya<u>t</u>baAAu All<u>a</u>hu AAal<u>a</u> quloobi alk<u>a</u>fireen<b>a</b>

We have told you the stories of those towns: their messengers came to them with clear signs, but they were never going to believe in something they had already rejected. Thus God seals up the hearts of those who deny the truth.

Such were the towns whose story We (thus) relate unto thee: There came indeed to them their messengers with clear (signs): But they would not believe what they had rejected before. Thus doth Allah seal up the hearts of those who reject faith.

تِلْكَ ٱلْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآئِهَا وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ مِن قَبْلُ كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلْكَٰفِرِينَ

These previous nations, of the peoples of Noah, Hūd, Sāliḥ, Lot and Shu’ayb- I relate their narrative to you O Messenger, concerning their rejection of the truth and their stubbornness, and the destruction that befell them, to serve as an example for those who reflect, and a warning for those who take advice. Messengers came to the people of these cities with clear signs of the truth of what they brought, but Allah did not guide them to the truth because of their rejection of it the first time, a just recompense for their rejection despite seeing the clear signs and proofs. In the same way that Allah closed the hearts of the peoples of these cities who rejected their prophets, Allah closes the hearts of those who reject Muhammad (blessings and peace be upon him), so that they are not guided to faith. In the same way that God sealed the hearts of the peoples of these towns which rejected their prophets, God seals the hearts of those who reject Muhammad, blessings and peace be upon him, so that they are not guided to faith.

These previous nations, of the peoples of Noah, Hūd, Sāliḥ, Lot and Shu’ayb- I relate their narrative to you O Messenger, concerning their rejection of the truth and their stubbornness, and the destruction that befell them, to serve as an example for those who reflect, and a warning for those who take advice. Messengers came to the people of these cities with clear signs of the truth of what they brought, but Allah did not guide them to the truth because of their rejection of it the first time, a just recompense for their rejection despite seeing the clear signs and proofs. In the same way that Allah closed the hearts of the peoples of these cities who rejected their prophets, Allah closes the hearts of those who reject Muhammad (blessings and peace be upon him), so that they are not guided to faith. In the same way that God sealed the hearts of the peoples of these towns which rejected their prophets, God seals the hearts of those who reject Muhammad, blessings and peace be upon him, so that they are not guided to faith.

<p>The verse 101 has contained the phrase تِلْكَ الْقُرَ‌ىٰ نَقُصُّ عَلَيْكَ مِنْ أَنبَائِهَا "these are stories of the towns that We narrate to you." The word: نَبَا 'naba' in Arabic is used to denote some great news. With the word: مِن 'min' the verse has indicated that the events described in these verses are only some of a large number of events bearing the same lesson. The verse has further said, "And surely, their messengers came to them with clear signs, but they were not to believe in what they had belied earlier." It brings out their obstinate attitude towards the prophets who came to them with clear signs or miracles which are a definite means to decide between right and wrong but they obstinately rejected the truth, only because they had once belied them.</p><p>We know from this verse that miracles were given to all the prophets. The miracles of some prophets have been mentioned while the miracles of most of the prophets have not been referred to in the Holy Qur'an. This does not allow one to infer that the prophets not mentioned in the Qur'an were not given any miracles. As for the statement of the people of the prophet Hud (علیہ السلام) ، appearing in Surah Hud مَا جِئْتَنَا بِبَيِّنَةٍ "you did not bring any clear sign", this verse has clearly indicated that their statement was simply out of their obstinacy or, maybe they thought his miracles were of less significance.</p><p>Another point to be noted is that the present verse is speaking of the peculiarity of the disbelieving people who rigidly and obstinately followed the path of ignorance, only to prove that what they had once said was true, with no regard to all the clear signs and proofs of the truth. Most of the Muslims, even some 'Ulama' (the religious scholars) are seen to have the same habit of supporting their wrong statements in the face of clear proofs of the truth. This condition is a usual cause of incurring Allah's wrath. ('Masail al Suluk' )</p><p>Thereafter, the verse said كَذَٰلِكَ يَطْبَعُ اللَّـهُ عَلَىٰ قُلُوبِ الْكَافِرِ‌ينَ "This is how Allah stamps upon the hearts of the disbelievers" that is, Allah seals the hearts of those who disbelieve and reject the truth, making them unable to accept good as good.</p>

The verse 101 has contained the phrase تِلْكَ الْقُرَ‌ىٰ نَقُصُّ عَلَيْكَ مِنْ أَنبَائِهَا "these are stories of the towns that We narrate to you." The word: نَبَا 'naba' in Arabic is used to denote some great news. With the word: مِن 'min' the verse has indicated that the events described in these verses are only some of a large number of events bearing the same lesson. The verse has further said, "And surely, their messengers came to them with clear signs, but they were not to believe in what they had belied earlier." It brings out their obstinate attitude towards the prophets who came to them with clear signs or miracles which are a definite means to decide between right and wrong but they obstinately rejected the truth, only because they had once belied them.We know from this verse that miracles were given to all the prophets. The miracles of some prophets have been mentioned while the miracles of most of the prophets have not been referred to in the Holy Qur'an. This does not allow one to infer that the prophets not mentioned in the Qur'an were not given any miracles. As for the statement of the people of the prophet Hud (علیہ السلام) ، appearing in Surah Hud مَا جِئْتَنَا بِبَيِّنَةٍ "you did not bring any clear sign", this verse has clearly indicated that their statement was simply out of their obstinacy or, maybe they thought his miracles were of less significance.Another point to be noted is that the present verse is speaking of the peculiarity of the disbelieving people who rigidly and obstinately followed the path of ignorance, only to prove that what they had once said was true, with no regard to all the clear signs and proofs of the truth. Most of the Muslims, even some 'Ulama' (the religious scholars) are seen to have the same habit of supporting their wrong statements in the face of clear proofs of the truth. This condition is a usual cause of incurring Allah's wrath. ('Masail al Suluk' )Thereafter, the verse said كَذَٰلِكَ يَطْبَعُ اللَّـهُ عَلَىٰ قُلُوبِ الْكَافِرِ‌ينَ "This is how Allah stamps upon the hearts of the disbelievers" that is, Allah seals the hearts of those who disbelieve and reject the truth, making them unable to accept good as good.

<div class="text_uthmani arabic">تِلْكَ الْقُرَى نَقُصُّ عَلَيْكَ</div><p>(Those were the towns that We relate to you) O Muhammad, </p><div class="text_uthmani arabic">مِنْ أَنبَآئِهَا</div><p>(their story), and news, </p><div class="text_uthmani arabic">وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَـتِ</div><p>(And there came indeed to them their Messengers with clear proofs,) and evidences of the truth of what they brought them. Allah said in other Ayah, </p><div class="text_uthmani arabic">وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً</div><p>(And We never punish until We have sent a Messenger (to give warning).) 17:15, and, </p><div class="text_uthmani arabic">ذَلِكَ مِنْ أَنْبَآءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَآئِمٌ وَحَصِيدٌ وَمَا ظَلَمْنَـهُمْ وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ</div><p>(That is some of the news of the towns which We relate unto you; of them, some are standing, and some have been reaped. We wronged them not, but they wronged themselves.) 11:100-101 Allah said </p><div class="text_uthmani arabic">فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ مِن قَبْلُ</div><p>(but they were not such who would believe in what they had rejected before.) meaning they would not have later on believed in what the Messengers brought them, because they denied the truth when it first came to them (although they recognized it), according to the Tafsir of Ibn `Atiyyah. This explanation is sound, and is supported by Allah's statement, </p><div class="text_uthmani arabic">وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لاَ يُؤْمِنُونَوَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ</div><p>(And what will make you perceive that if it came, they will not believe And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.) 6:109-110 This is why Allah said here, </p><div class="text_uthmani arabic">كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الْكَـفِرِينَوَمَا وَجَدْنَا لاًّكْثَرِهِم</div><p>(Thus Allah does seal up the hearts of the disbelievers. And most of them We found not...) meaning, We did not find most of the previous nations, </p><div class="text_uthmani arabic">مِّنْ عَهْدٍ وَإِن وَجَدْنَآ أَكْثَرَهُمْ لَفَـسِقِينَ</div><p>(true to their covenant, but most of them We found to indeed be rebellious.) This Ayah means, We found most of them to be rebellious, deviating away from obedience and compliance. The covenant mentioned here is the Fitrah that Allah instilled in them while still in their fathers' loins, and taking their covenant, that He is their Lord, King, and that there is no deity worthy of worship except Him,. They affirmed this covenant and testified against themselves to this fact. However, they defied this covenant, threw it behind their backs and worshipped others besides Allah, having no proof or plea, nor support from rationality or by divine law. Surely, the pure Fitrah defies these actions, while all the honorable Messengers, from beginning to end, forbade them. Muslim collected the Hadith, </p><div class="text_uthmani arabic">«يَقُولُ اللهُ تَعَالَى إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»</div><p>(Allah said, "I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion and prohibited them what I allowed them.") It is recorded in the Two Sahihs, </p><div class="text_uthmani arabic">«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»</div><p>(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.) </p>

تِلْكَ الْقُرَى نَقُصُّ عَلَيْكَ(Those were the towns that We relate to you) O Muhammad, مِنْ أَنبَآئِهَا(their story), and news, وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِالْبَيِّنَـتِ(And there came indeed to them their Messengers with clear proofs,) and evidences of the truth of what they brought them. Allah said in other Ayah, وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً(And We never punish until We have sent a Messenger (to give warning).) 17:15, and, ذَلِكَ مِنْ أَنْبَآءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَآئِمٌ وَحَصِيدٌ وَمَا ظَلَمْنَـهُمْ وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ(That is some of the news of the towns which We relate unto you; of them, some are standing, and some have been reaped. We wronged them not, but they wronged themselves.) 11:100-101 Allah said فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ مِن قَبْلُ(but they were not such who would believe in what they had rejected before.) meaning they would not have later on believed in what the Messengers brought them, because they denied the truth when it first came to them (although they recognized it), according to the Tafsir of Ibn `Atiyyah. This explanation is sound, and is supported by Allah's statement, وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لاَ يُؤْمِنُونَوَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ(And what will make you perceive that if it came, they will not believe And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.) 6:109-110 This is why Allah said here, كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الْكَـفِرِينَوَمَا وَجَدْنَا لاًّكْثَرِهِم(Thus Allah does seal up the hearts of the disbelievers. And most of them We found not...) meaning, We did not find most of the previous nations, مِّنْ عَهْدٍ وَإِن وَجَدْنَآ أَكْثَرَهُمْ لَفَـسِقِينَ(true to their covenant, but most of them We found to indeed be rebellious.) This Ayah means, We found most of them to be rebellious, deviating away from obedience and compliance. The covenant mentioned here is the Fitrah that Allah instilled in them while still in their fathers' loins, and taking their covenant, that He is their Lord, King, and that there is no deity worthy of worship except Him,. They affirmed this covenant and testified against themselves to this fact. However, they defied this covenant, threw it behind their backs and worshipped others besides Allah, having no proof or plea, nor support from rationality or by divine law. Surely, the pure Fitrah defies these actions, while all the honorable Messengers, from beginning to end, forbade them. Muslim collected the Hadith, «يَقُولُ اللهُ تَعَالَى إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»(Allah said, "I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion and prohibited them what I allowed them.") It is recorded in the Two Sahihs, «كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.)

We did not find many of them faithful to their promises, and found many of them disobedient.

And We found most of them not true to their words; and indeed We found most of them disobedient.

We found no covenant in the most part of them; indeed, We found the most part of them ungodly.

and in most of them We found no [inner] bond with anything that is right -and most of them We found to be iniquitous indeed.

And We found no covenant in most of them; and most of them We found ungodly.

And most of them We found not (true) to their covenant, but most of them We found indeed Fasiqun (rebellious, disobedient to Allah).

We found most of them untrue to their covenants; We found most of them corrupt.

We did not find most of them true to their covenants; indeed We found most of them to he transgressors.

And most of them We found not true to their covenant, but most of them We found indeed rebellious.

We found no (loyalty to any) covenant in most of them. Nay, most of them We found wrong-doers.

We did not find in most of them any [loyalty to] covenants. Indeed, We found most of them to be transgressors.

We did not find the covenant upheld by the majority of them, but We found most of them evildoers.

And We did not find for most of them any covenant; but indeed, We found most of them defiantly disobedient.

We did not find many among them keeping their promises. However, We did find many evil-doers among them.

And We did not find in most of them any (faithfulness to) covenant, and We found most of them to be certainly transgressors.

Wam<u>a</u> wajadn<u>a</u> liaktharihim min AAahdin wain wajadn<u>a</u> aktharahum laf<u>a</u>siqeen<b>a</b>

We found most of them untrue to their covenants, indeed We found most of them to be defiant.

Most of them We found not men (true) to their covenant: but most of them We found rebellious and disobedient.

وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍ وَإِن وَجَدْنَآ أَكْثَرَهُمْ لَفَٰسِقِينَ

Allah did not find most of the peoples who were sent messengers to be firm and constant in what He commanded – most of them rebelling against Him.

Allah did not find most of the peoples who were sent messengers to be firm and constant in what He commanded – most of them rebelling against Him.

<p>The verse 102 has said, "And We did not find with most of them any covenant (unbroken)." The Companion ` Abdullah ibn Abbas ؓ has said that the covenant referred to in this verse is the Covenant called . That is, the covenant that Allah made with the spirits of all the creatures before creating them, when Allah said to them: أَلَسْتُ بِرَ‌بِّكُمْ ''Am I not your Lord?" All the human spirits entered into a covenant by answering" Yes" to the question. Most of the people forgot this covenant after they came to earth, and got involved in worshipping false gods instead of worshipping Allah. The verse, therefore, has said that Allah did not find most of the people true to this covenant. (Tafsir Kabir)</p><p>The respected companion ` Abdullah ibn Masud ؓ عنہما has said that the covenant referred to in this verse is the covenant of 'Iman' the Faith as has been indicated in the Holy Qur'an in these words إِلَّا مَنِ اتَّخَذَ عِندَ الرَّ‌حْمَـٰنِ عَهْدًا "Except the one who entered into a covenant with Rahman (Allah), the covenant in this verse signifies the covenant of Faith. The verse, therefore, implies that most of the people deviated from their covenant with Allah. We usually note that nearly every individual when he finds himself trapped in some distress, no matter how sinful he is, turns to Allah and often makes a promise in words or in his heart that he will be faithful to Allah and obey Him and avoid disobedience if he is relieved from this calamity. But when they are out of the mess, they indulge in their mundane desires having no regard for their covenant with Allah.</p><p>The Holy Qur'an has made mention of many of such people. It may be noted that the verse has made exception by saying 'most of them' and not 'all of them'. It is because there are people who are so perverted that even in their distress they do not turn to Allah, and they do not think of making any promise with Allah, while there are others who fulfill their promise and stay obedient to Him. At the end, the verse has the phrase "We found most of them sinners." That is, most of the people deviate from their covenant of staying obedient to Allah.</p><p>The above verses have described five events of earlier people so that present people may learn lesson from them and avoid following the course of their forefathers that led them to disaster.</p><p>Of all the events of early people described in this chapter the next event is of prophet Musa (علیہ السلام) which has been described in some detail in the following verses because his miracles are larger in number and more prominent in their nature. Similarly, his people, the Israelite, were more obstinate and ignorant than other people of the world. In addition, these verses, 103-110 carry some injunctions and points of discussion.</p>

The verse 102 has said, "And We did not find with most of them any covenant (unbroken)." The Companion ` Abdullah ibn Abbas ؓ has said that the covenant referred to in this verse is the Covenant called . That is, the covenant that Allah made with the spirits of all the creatures before creating them, when Allah said to them: أَلَسْتُ بِرَ‌بِّكُمْ ''Am I not your Lord?" All the human spirits entered into a covenant by answering" Yes" to the question. Most of the people forgot this covenant after they came to earth, and got involved in worshipping false gods instead of worshipping Allah. The verse, therefore, has said that Allah did not find most of the people true to this covenant. (Tafsir Kabir)The respected companion ` Abdullah ibn Masud ؓ عنہما has said that the covenant referred to in this verse is the covenant of 'Iman' the Faith as has been indicated in the Holy Qur'an in these words إِلَّا مَنِ اتَّخَذَ عِندَ الرَّ‌حْمَـٰنِ عَهْدًا "Except the one who entered into a covenant with Rahman (Allah), the covenant in this verse signifies the covenant of Faith. The verse, therefore, implies that most of the people deviated from their covenant with Allah. We usually note that nearly every individual when he finds himself trapped in some distress, no matter how sinful he is, turns to Allah and often makes a promise in words or in his heart that he will be faithful to Allah and obey Him and avoid disobedience if he is relieved from this calamity. But when they are out of the mess, they indulge in their mundane desires having no regard for their covenant with Allah.The Holy Qur'an has made mention of many of such people. It may be noted that the verse has made exception by saying 'most of them' and not 'all of them'. It is because there are people who are so perverted that even in their distress they do not turn to Allah, and they do not think of making any promise with Allah, while there are others who fulfill their promise and stay obedient to Him. At the end, the verse has the phrase "We found most of them sinners." That is, most of the people deviate from their covenant of staying obedient to Allah.The above verses have described five events of earlier people so that present people may learn lesson from them and avoid following the course of their forefathers that led them to disaster.Of all the events of early people described in this chapter the next event is of prophet Musa (علیہ السلام) which has been described in some detail in the following verses because his miracles are larger in number and more prominent in their nature. Similarly, his people, the Israelite, were more obstinate and ignorant than other people of the world. In addition, these verses, 103-110 carry some injunctions and points of discussion.

So We sent Moses with miracles after (these apostles) to the Pharaoh and his nobles, but they behaved with them high-handedly. See then the end of the authors of evil.

Then after them, We sent Moosa with our signs to Firaun and his court members, but they did injustice to those signs; therefore see what sort of fate befell the mischievous!

Then We sent, after them, Moses with Our signs to Pharaoh and his Council, but they did them wrong; so behold thou, how was the end of the workers of corruption!

AND AFTER those [early people] We sent Moses with Our messages unto Pharaoh and his great ones, and they wilfully rejected them: and behold what happened in the end to those spreaders of corruption!

Then We sent, after them, Musa with Our signs unto Fir'awn and his chiefs, but they wronged them. Behold that wise was the end of the corrupters!

Then after them We sent Musa (Moses) with Our Signs to Fir'aun (Pharaoh) and his chiefs, but they wrongfully rejected them. So see how was the end of the Mufsidun (mischief-makers, corrupts, etc.).

Then, after them, We sent Moses with Our miracles to Pharaoh and his establishment, but they denounced them. So consider the end of the evildoers.

After those We sent forth Moses with Our signs to Pharaoh and his nobles, but they dealt with Our signs unjustly. Observe, then, what happened to the mischief-makers.

Then after them We sent Musa with Our signs to Fir`awn and his chiefs, but they wrongfully rejected them. So see how was the end of the mischief-makers

Then, after them, We sent Moses with our tokens unto Pharaoh and his chiefs, but they repelled them. Now, see the nature of the consequence for the corrupters!

Then after them We sent Moses with Our signs to Pharaoh and his elite, but they wronged them. So observe how was the fate of the agents of corruption!

After those We sent forth Moses with Our signs to Pharaoh and his assembly, but with it they harmed. Look at the end of the corrupters.

Then We sent after them Moses with Our signs to Pharaoh and his establishment, but they were unjust toward them. So see how was the end of the corrupters.

After the time of those people, We sent Moses with Our miracles to Pharaoh and his people, but they too rejected Our miracles. Consider, how terrible the end of the evil-doers is!

Then we raised after them Musa with Our communications to Firon and his chiefs, but they disbelieved in them; consider then what was the end of the mischief makers.

Thumma baAAathn<u>a</u> min baAAdihim moos<u>a</u> bi<u>a</u>y<u>a</u>tin<u>a</u> il<u>a</u> firAAawna wamalaihi fa<i><u>th</u></i>alamoo bih<u>a</u> fa<b>o</b>nu<i><u>th</u></i>ur kayfa k<u>a</u>na AA<u>a</u>qibatu almufsideen<b>a</b>

After them We sent Moses with Our signs to Pharaoh and his chiefs. But they willfully rejected them. Consider the end of the evil-doers.

Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief.

ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ بِـَٔايَٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَظَلَمُوا۟ بِهَا فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ

Then Allah sent the Prophet Moses (peace be upon him), after these messengers, to Pharaoh and his people with clear miracles showing the truth of what he came with. Yet they only rejected these miracles and disbelieved them. So reflect on what the end of Pharaoh and his people was as a result of their rejection: Allah destroyed them by drowning them, condemning them in this world and in the Afterlife.

Then Allah sent the Prophet Moses (peace be upon him), after these messengers, to Pharaoh and his people with clear miracles showing the truth of what he came with. Yet they only rejected these miracles and disbelieved them. So reflect on what the end of Pharaoh and his people was as a result of their rejection: Allah destroyed them by drowning them, condemning them in this world and in the Afterlife.

<p>The verse 103, has said that after the prophets Nuh, Hud, Salih, Lut and Shu'aib (علیہ السلام) ، We sent Musa with Our signs towards Pharaoh and his people. The 'signs' may refer to the verses of the Torah or to the miracles of the prophet Musa (علیہم السلام) . The word Pharaoh was the title of Egyptian kings. The Pharaoh of Musa's time is said to be Mernephtah. The phrase فَظَلَمُوا بِهَا ''they did injustice to them (signs) " here means that they showed indifference to the verses of Allah, instead of being grateful to Him and having faith in them they rejected His verses. The word ظلم rendered as wrong or injustice, in fact, signifies the use of something for a purpose opposite to what it was created for. Further it said فَانظُرْ‌ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ "So look how was the fate of mischief-makers." Again the people are invited to take lesson from these events and think of their own fate.</p>

The verse 103, has said that after the prophets Nuh, Hud, Salih, Lut and Shu'aib (علیہ السلام) ، We sent Musa with Our signs towards Pharaoh and his people. The 'signs' may refer to the verses of the Torah or to the miracles of the prophet Musa (علیہم السلام) . The word Pharaoh was the title of Egyptian kings. The Pharaoh of Musa's time is said to be Mernephtah. The phrase فَظَلَمُوا بِهَا ''they did injustice to them (signs) " here means that they showed indifference to the verses of Allah, instead of being grateful to Him and having faith in them they rejected His verses. The word ظلم rendered as wrong or injustice, in fact, signifies the use of something for a purpose opposite to what it was created for. Further it said فَانظُرْ‌ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ "So look how was the fate of mischief-makers." Again the people are invited to take lesson from these events and think of their own fate.

<h2 class="title">Story of Prophet Musa, upon him be Peace, and Fir`awn</h2><p>Allah said, </p><div class="text_uthmani arabic">ثُمَّ بَعَثْنَا مِن بَعْدِهِم</div><p>(Then after them We sent), after the Messengers whom We mentioned, such as Nuh, Hud, Salih Lut and Shu`ayb (may Allah's peace and blessings be on them and the rest of Allah's Prophets), We sent, </p><div class="text_uthmani arabic">مُّوسَى بِـَايَـتِنَآ</div><p>(Musa with Our signs) proofs and clear evidences, to Fir`awn, who was ruler of Egypt during the time of Musa, </p><div class="text_uthmani arabic">وَمَلإِيْهِ</div><p>(and his chiefs) the people of Fir`awn, </p><div class="text_uthmani arabic">فَظَلَمُواْ بِهَا</div><p>(but they wrongfully rejected them), they denied and disbelieved in the signs, out of injustice and stubbornness on their part. Allah said about them in another Ayah, </p><div class="text_uthmani arabic">وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانْظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ </div><p>(And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof. So see what was the end of the evildoers.)27:14 The Ayah says, `those who hindered from the path of Allah and belied in His Messengers, look how We punished them, We caused them to drown, all of them, while Musa and his people were watching.' Public drowning added disgrace to the punishment that Fir`awn and his people suffered, while adding comfort to the hearts of Allah's party, Musa and those people who believed in him. </p>

Story of Prophet Musa, upon him be Peace, and Fir`awnAllah said, ثُمَّ بَعَثْنَا مِن بَعْدِهِم(Then after them We sent), after the Messengers whom We mentioned, such as Nuh, Hud, Salih Lut and Shu`ayb (may Allah's peace and blessings be on them and the rest of Allah's Prophets), We sent, مُّوسَى بِـَايَـتِنَآ(Musa with Our signs) proofs and clear evidences, to Fir`awn, who was ruler of Egypt during the time of Musa, وَمَلإِيْهِ(and his chiefs) the people of Fir`awn, فَظَلَمُواْ بِهَا(but they wrongfully rejected them), they denied and disbelieved in the signs, out of injustice and stubbornness on their part. Allah said about them in another Ayah, وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً فَانْظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ (And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof. So see what was the end of the evildoers.)27:14 The Ayah says, `those who hindered from the path of Allah and belied in His Messengers, look how We punished them, We caused them to drown, all of them, while Musa and his people were watching.' Public drowning added disgrace to the punishment that Fir`awn and his people suffered, while adding comfort to the hearts of Allah's party, Musa and those people who believed in him.

Moses said: "O Pharaoh, I have been sent by the Lord of all the worlds;

And Moosa said, “O Firaun! Indeed I am a Noble Messenger from the Lord Of The Creation.”

Moses said, 'Pharaoh, I am a Messenger from the Lord of all Being,

And Moses said: "O Pharaoh! Verily, I am an apostle from the Sustainer of all the worlds,

And Musa said: O Fir'awn! I am an apostle from the Lord of the worlds;

And Musa (Moses) said: "O Fir'aun (Pharaoh)! I am a Messenger from the Lord of the 'Alamin (mankind, jinns and all that exists).

Moses said, “O Pharaoh, I am a messenger from the Lord of the Worlds.”

And Moses said: 'O Pharaoh! I am a Messenger from the Lord of the universe.

And Musa said: "O Fir`awn! Verily, I am a Messenger from the Lord of all that exists."

Moses said: O Pharaoh! Lo! I am a messenger from the Lord of the Worlds,

And Moses said, ‘O Pharaoh, I am indeed an apostle from the Lord of all the worlds.

Moses said: 'Pharaoh, I am a Messenger from the Lord of the Worlds,

And Moses said, "O Pharaoh, I am a messenger from the Lord of the worlds

Moses told the Pharaoh, "I am a Messengers from the Lord of the Universe.

And Musa said: O Firon! surely I am an apostle from the Lord of the worlds:

Waq<u>a</u>la moos<u>a</u> y<u>a</u> firAAawnu innee rasoolun min rabbi alAA<u>a</u>lameen<b>a</b>

Moses said, "Pharaoh, I am a messenger from the Lord of the Universe,

Moses said: "O Pharaoh! I am a messenger from the Lord of the worlds,-

وَقَالَ مُوسَىٰ يَٰفِرْعَوْنُ إِنِّى رَسُولٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

And Moses said when Allah sent him to Pharaoh: 'O Pharaoh! I have been sent from the Creator of all creation, the Owner and Sustainer of everything.'

And Moses said when Allah sent him to Pharaoh: 'O Pharaoh! I have been sent from the Creator of all creation, the Owner and Sustainer of everything.'

<p>The verse is a clear declaration of the prophet Musa (علیہ السلام) before Pharaoh that he was a messenger of Allah, the Lord of all the worlds, and that his status of prophethood does not allow him to ascribe anything but truth to Allah because the message given to the prophets by Allah is a sacred trust and it is a great sin to tamper with it. All the prophets of Allah are free of all sins and cannot do so. The prophet Musa (علیہ السلام) tried to convince them that they should believe him because his truthfulness was beyond question and that he had never uttered a word of lie. In addition to this, his miracles are a clear proof to support his claim to prophethood.</p>

The verse is a clear declaration of the prophet Musa (علیہ السلام) before Pharaoh that he was a messenger of Allah, the Lord of all the worlds, and that his status of prophethood does not allow him to ascribe anything but truth to Allah because the message given to the prophets by Allah is a sacred trust and it is a great sin to tamper with it. All the prophets of Allah are free of all sins and cannot do so. The prophet Musa (علیہ السلام) tried to convince them that they should believe him because his truthfulness was beyond question and that he had never uttered a word of lie. In addition to this, his miracles are a clear proof to support his claim to prophethood.

<div class="text_uthmani arabic">وَقَالَ مُوسَى يَفِرْعَوْنُ إِنَّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ </div><p>(And Musa said: "O Fir`awn! Verily, I am a Messenger from the Lord of all that exists".) meaning Musa said, `the one Who sent me is the Creator, Lord and King of all things,' </p><div class="text_uthmani arabic">حَقِيقٌ عَلَى أَن لاَ أَقُولَ عَلَى اللَّهِ إِلاَّ الْحَقَّ</div><p>("Proper it is for me that I say nothing concerning Allah but the truth. ") `It is incumbent and a duty for me to convey only the Truth from Him, because of what I know of His might and power.' </p><div class="text_uthmani arabic">قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِّن رَّبِّكُمْ</div><p>("Indeed I have come unto you from your Lord with a clear proof.") `I brought unequivocal evidence that Allah gave me to prove that I am conveying the truth to you,' </p><div class="text_uthmani arabic">فَأَرْسِلْ مَعِىَ بَنِى إِسْرَءِيلَ</div><p>("So let the Children of Israel depart along with me.") means, release them from your slavery and subjugation. Let them worship your Lord and their Lord. They are from the offspring of an honorable Prophet, Isra'il, who is Ya`qub son of Ishaq son of Ibrahim, the Khalil (intimate friend) of Allah. </p><div class="text_uthmani arabic">قَالَ إِن كُنتَ جِئْتَ بِـَايَةٍ فَأْتِ بِهَآ إِن كُنتَ مِنَ الصَّـدِقِينَ </div><p>(Fir`awn said: "If you have come with a sign, show it forth, if you are one of those who tell the truth.") Fir`awn said, `I will not believe in what you have said nor entertain your request'. Therefore, he said, `if you have proof, then produce it for us to see, so that we know if your claim is true.' </p>

وَقَالَ مُوسَى يَفِرْعَوْنُ إِنَّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ (And Musa said: "O Fir`awn! Verily, I am a Messenger from the Lord of all that exists".) meaning Musa said, `the one Who sent me is the Creator, Lord and King of all things,' حَقِيقٌ عَلَى أَن لاَ أَقُولَ عَلَى اللَّهِ إِلاَّ الْحَقَّ("Proper it is for me that I say nothing concerning Allah but the truth. ") `It is incumbent and a duty for me to convey only the Truth from Him, because of what I know of His might and power.' قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِّن رَّبِّكُمْ("Indeed I have come unto you from your Lord with a clear proof.") `I brought unequivocal evidence that Allah gave me to prove that I am conveying the truth to you,' فَأَرْسِلْ مَعِىَ بَنِى إِسْرَءِيلَ("So let the Children of Israel depart along with me.") means, release them from your slavery and subjugation. Let them worship your Lord and their Lord. They are from the offspring of an honorable Prophet, Isra'il, who is Ya`qub son of Ishaq son of Ibrahim, the Khalil (intimate friend) of Allah. قَالَ إِن كُنتَ جِئْتَ بِـَايَةٍ فَأْتِ بِهَآ إِن كُنتَ مِنَ الصَّـدِقِينَ (Fir`awn said: "If you have come with a sign, show it forth, if you are one of those who tell the truth.") Fir`awn said, `I will not believe in what you have said nor entertain your request'. Therefore, he said, `if you have proof, then produce it for us to see, so that we know if your claim is true.'

"I am duty bound to speak nothing of God but the truth I have brought from your Lord a clear sign; so let the people of Israel depart with me."

“It is obligatory for me not to speak concerning Allah except the truth; I have come to you all with a clear sign from your Lord, therefore let the Descendants of Israel go with me.”

worthy to say nothing regarding God except the truth. I have brought a clear sign to you from your Lord; so send forth with me the Children of Israel.'

so constituted that I cannot say anything about God but the truth. I have now come unto you with a clear evidence from your Sustainer: let, then, the children of Israel go with me!"

Incumbent it is upon me that I speak naught respecting Allah save the truth; surely I have brought you an evidence from your Lord; wherefore let then go with me the Children of Isra'il.

"Proper it is for me that I say nothing concerning Allah but the truth. Indeed I have come unto you from your Lord with a clear proof. So let the Children of Israel depart along with me."

“It is only proper that I should not say about God anything other than the truth. I have come to you with clear evidence from your Lord, so let the Children of Israel go with me.”

And it behoves me to say nothing about Allah except what is true. I have come to you with a clear sign of having been sent from your Lord. So let the Children of Israel go with me.'

"Proper it is for me that I say nothing concerning Allah but the truth. Indeed I have come unto you from your Lord with a clear proof. So let the Children of Israel depart along with me."

Approved upon condition that I speak concerning Allah nothing but the truth. I come unto you (lords of Egypt) with a clear proof from your Lord. So let the Children of Israel go with me.

It behooves me to say nothing about Allah except the truth. I certainly bring you a manifest proof from your Lord. So let the Children of Israel go with me.’

incumbent upon me is that I say nothing of Allah except the truth. I bring you a clear proof from your Lord. So let the Children of Israel depart with me'

[Who is] obligated not to say about Allah except the truth. I have come to you with clear evidence from your Lord, so send with me the Children of Israel."

I must only speak what is true about God. I have brought you miracles from your Lord; therefore, let the children of Israel go free".

(I am) worthy of not saying anything about Allah except the truth: I have come to you indeed with clear proof from your Lord, therefore send with me the children of Israel

<u>H</u>aqeequn AAal<u>a</u> an l<u>a</u> aqoola AAal<u>a</u> All<u>a</u>hi ill<u>a</u> al<u>h</u>aqqa qad jitukum bibayyinatin min rabbikum faarsil maAAiya banee isr<u>a</u>eel<b>a</b>

duty-bound to say nothing about God but the truth, and I have brought you a clear sign from your Lord. Let the Children of Israel go with me."

One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people), from your Lord, with a clear (Sign): So let the Children of Israel depart along with me."

حَقِيقٌ عَلَىٰٓ أَن لَّآ أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ قَدْ جِئْتُكُم بِبَيِّنَةٍ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِىَ بَنِىٓ إِسْرَٰٓءِيلَ

Moses said: 'Since I have been sent from Allah it is only appropriate for me to say the truth about Him. I have brought you a clear proof showing the truth of what I say, proving that I am sent from Allah to you. Release the Children of Israel from the slavery and miserable treatment they have suffered and let them leave with me.'

Moses said: 'Since I have been sent from Allah it is only appropriate for me to say the truth about Him. I have brought you a clear proof showing the truth of what I say, proving that I am sent from Allah to you. Release the Children of Israel from the slavery and miserable treatment they have suffered and let them leave with me.'

<p>In the light of these clear signs he must believe him and let the children of Isra'il go with him free of his illegitimate surveillance.</p>

In the light of these clear signs he must believe him and let the children of Isra'il go with him free of his illegitimate surveillance.

He said: "If you have brought a sign then display it, if what you say is true."

Said Firaun, “If you have come with a sign, then present it if you are truthful!”

Said he, 'If thou hast brought a sign, produce it, if thou speakest truly.'

Said [Pharaoh]: "If thou hast come with a sign, produce it-if thou art a man of truth!"

He said: if thou hast brought a sign, forth with it then, if thou art of the truth-tellers.

[Fir'aun (Pharaoh)] said: "If you have come with a sign, show it forth, - if you are one of those who tell the truth."

He said, “If you brought a miracle, then present it, if you are truthful.”

Pharaoh said: if you have brought a sign, then bring it forth if you are truthful.'

[Fir`awn] said: "If you have come with a sign, show it forth, if you are one of those who tell the truth."

(Pharaoh) said: If thou comest with a token, then produce it, if thou art of those who speak the truth.

He said, ‘If you have brought a sign, produce it, should you be truthful.’

He answered: 'If you have come with a sign, show it to us if you are of the truthful'

[Pharaoh] said, "If you have come with a sign, then bring it forth, if you should be of the truthful."

The Pharaoh asked Moses to show his miracles if he was telling the truth.

He said: If you have come with a sign, then bring it, if you are of the truthful ones.

Q<u>a</u>la in kunta jita bi<u>a</u>yatin fati bih<u>a</u> in kunta mina a<b>l</b><u>ssa</u>diqeen<b>a</b>

[Pharaoh] said, "If you come with a sign, then produce it, if you are telling the truth."

(Pharaoh) said: "If indeed thou hast come with a Sign, show it forth,- if thou tellest the truth."

قَالَ إِن كُنتَ جِئْتَ بِـَٔايَةٍ فَأْتِ بِهَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ

Pharaoh said: 'If you have brought a sign, as you claim, then show it to me, if you are telling the truth.

Pharaoh said: 'If you have brought a sign, as you claim, then show it to me, if you are telling the truth.

<p>The Pharaoh, out of his obstinacy, did not listen to anything, but demanded saying, “ If you have come with a sign, bring it out, if you are among the truthful," إِن كُنتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِن كُنتَ مِنَ الصَّادِقِينَ.</p>

The Pharaoh, out of his obstinacy, did not listen to anything, but demanded saying, “ If you have come with a sign, bring it out, if you are among the truthful," إِن كُنتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِن كُنتَ مِنَ الصَّادِقِينَ.

At this Moses threw down his staff, and lo, it became a live serpent.

Therefore Moosa put down his staff – it immediately turned into a visible python.

So he cast his staff; and behold, it was a serpent manifest.

Thereupon [Moses] threw down his staff, and lo! it was a serpent, plainly visible;

Thereupon he cast down his rod, when, lo it was a serpent manifest.

Then [Musa (Moses)] threw his stick and behold! it was a serpent, manifest!

So he threw his staff, and it was an apparent serpent.

Thereupon Moses threw his rod, and suddenly it was a veritable serpent.

Then [Musa] threw his staff and behold! it was a [Thu`ban] serpent, manifest!

Then he flung down his staff and lo! it was a serpent manifest;

Thereat he threw down his staff, and behold, it became a manifest python.

He threw down his staff, and it was clearly a serpent.

So Moses threw his staff, and suddenly it was a serpent, manifest.

So Moses threw down his staff and suddenly it turned into a real serpent.

So he threw his rod, then lo! it was a clear serpent.

Faalq<u>a</u> AAa<u>sa</u>hu fai<u>tha</u> hiya thuAAb<u>a</u>nun mubeen<b>un</b>

Then Moses threw down his staff and suddenly, unmistakably, it appeared as a serpent,

Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)!

فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ

So Moses threw his stick and it changed into a great snake, clear for all to see.

So Moses threw his stick and it changed into a great snake, clear for all to see.

<p>The prophet Musa (علیہ السلام) in response to his demand, threw down his staff on the earth, instantly it turned into a serpent: فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ. The word 'thu` ban' in Arabic signifies a huge serpent. The use of the word 'mubin' as an adjective which means 'clear or prominent' is quite descriptive of the fact that this miraculous event took place manifestly before the eyes of the people of the Pharaoh, and it was not performed secretly in a hidden or secluded place as is usually done by magicians. In some historical traditions it has been cited on the authority of the Companion Ibn ` Abbas ؓ that as the serpent moved towards Pharaoh, he jumped from his throne and sought shelter near the prophet Musa (علیہ السلام) and many of his courtiers died of extreme fear. (Tafsir Kabir)</p><p>Transformation of the staff into a real serpent is not, in fact, totally impossible as it apparently seems. It is, however, surprising due to being unusual. The miracle has to be an unusual act, beyond the power of a common individual. Allah shows the miracles through His prophets to make people understand that they possess some divine powers and are true prophets of Allah.</p>

The prophet Musa (علیہ السلام) in response to his demand, threw down his staff on the earth, instantly it turned into a serpent: فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ. The word 'thu` ban' in Arabic signifies a huge serpent. The use of the word 'mubin' as an adjective which means 'clear or prominent' is quite descriptive of the fact that this miraculous event took place manifestly before the eyes of the people of the Pharaoh, and it was not performed secretly in a hidden or secluded place as is usually done by magicians. In some historical traditions it has been cited on the authority of the Companion Ibn ` Abbas ؓ that as the serpent moved towards Pharaoh, he jumped from his throne and sought shelter near the prophet Musa (علیہ السلام) and many of his courtiers died of extreme fear. (Tafsir Kabir)Transformation of the staff into a real serpent is not, in fact, totally impossible as it apparently seems. It is, however, surprising due to being unusual. The miracle has to be an unusual act, beyond the power of a common individual. Allah shows the miracles through His prophets to make people understand that they possess some divine powers and are true prophets of Allah.

<div class="text_uthmani arabic">ثُعْبَانٌ مُّبِينٌ</div><p>(a Thu`ban serpent, manifest), refers to "The male snake." As-Suddi and Ad-Dahhak said similarly. A report from Ibn `Abbas said, </p><div class="text_uthmani arabic">فَأَلْقَى عَصَاهُ</div><p>"(Then (Musa) threw his staff), and it turned into a huge snake that opened its mouth and rushed towards Fir`awn. When Fir`awn saw the snake rushing towards him, he jumped from his throne and cried to Musa for help, so that Musa would remove the snake from his way. Musa did that." As-Suddi commented, </p><div class="text_uthmani arabic">فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ</div><p>(and behold! It was a Thu`ban serpent, manifest!) "This Thu`ban refers to male snakes. The snake opened its mouth and headed towards Fir`awn to swallow him, placing its lower jaw on the ground and its upper jaw reaching the (top of the) wall of the palace. When Fir`awn saw the snake, he was frightened, so he jumped and wet himself and he never wet himself before this incident. He cried, `O Musa! Take it away and I will believe in you and release the Children of Israel to you.' So Musa, peace be on him, took it, and it became a staff again. " </p><div class="text_uthmani arabic">وَنَزَعَ يَدَهُ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ </div><p>(And he drew out his hand, and behold! it was white (with radiance) for the beholders.) Musa took his hand out of his cloak after he inserted his hand in it and it was shining, not because of leprosy or sickness. Allah said in another Ayah, </p><div class="text_uthmani arabic">وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ</div><p>(And put your hand into your bosom, it will come forth white without hurt.) 27:12 Ibn `Abbas said, "without hurt', means, `not because of leprosy'. Musa inserted his hand again in his sleeve and it returned back to its normal color." Mujahid and several others said similarly. </p>

ثُعْبَانٌ مُّبِينٌ(a Thu`ban serpent, manifest), refers to "The male snake." As-Suddi and Ad-Dahhak said similarly. A report from Ibn `Abbas said, فَأَلْقَى عَصَاهُ"(Then (Musa) threw his staff), and it turned into a huge snake that opened its mouth and rushed towards Fir`awn. When Fir`awn saw the snake rushing towards him, he jumped from his throne and cried to Musa for help, so that Musa would remove the snake from his way. Musa did that." As-Suddi commented, فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ(and behold! It was a Thu`ban serpent, manifest!) "This Thu`ban refers to male snakes. The snake opened its mouth and headed towards Fir`awn to swallow him, placing its lower jaw on the ground and its upper jaw reaching the (top of the) wall of the palace. When Fir`awn saw the snake, he was frightened, so he jumped and wet himself and he never wet himself before this incident. He cried, `O Musa! Take it away and I will believe in you and release the Children of Israel to you.' So Musa, peace be on him, took it, and it became a staff again. " وَنَزَعَ يَدَهُ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ (And he drew out his hand, and behold! it was white (with radiance) for the beholders.) Musa took his hand out of his cloak after he inserted his hand in it and it was shining, not because of leprosy or sickness. Allah said in another Ayah, وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ(And put your hand into your bosom, it will come forth white without hurt.) 27:12 Ibn `Abbas said, "without hurt', means, `not because of leprosy'. Musa inserted his hand again in his sleeve and it returned back to its normal color." Mujahid and several others said similarly.

And he drew forth his hand, and behold, it looked white to those who beheld it.

And putting his hand in his bosom, withdrew it – so it shone brightly before the beholders.

And he drew forth his hand, and lo, it was white to the beholders.

and he drew forth his hand, and lo! it appeared [shining] white to the beholders.

And he drew forth his hand, when lo: it was white unto the beholders.

And he drew out his hand, and behold! it was white (with radiance) for the beholders.

And He pulled out his hand, and it was white to the onlookers.

Then he drew out his hand, and it appeared luminous to all beholders.

And he drew out his hand, and behold! it was white (with radiance) for the beholders.

And he drew forth his hand (from his bosom), and lo! it was white for the beholders.

Then he drew out his hand, and behold, it was white to the onlookers.

Then he drew out his hand and it was luminous to the onlookers.

And he drew out his hand; thereupon it was white [with radiance] for the observers.

Then he uncovered his hand and it appeared sheer white to the onlookers.

And he drew forth his hand, and lo! it was white to the beholders.

WanazaAAa yadahu fai<u>tha</u> hiya bay<u>da</u>o li<b>l</b>nn<u>a</u><i><u>th</u></i>ireen<b>a</b>

and he drew forth his hand, and it appeared [shining] white to the beholders.

And he drew out his hand, and behold! it was white to all beholders!

وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ

Then he drew out his hand from his shirt, near to his chest or under his arm, and it appeared completely white, not because of illness, but radiating brilliantly to all who saw it because of its extreme whiteness.

Then he drew out his hand from his shirt, near to his chest or under his arm, and it appeared completely white, not because of illness, but radiating brilliantly to all who saw it because of its extreme whiteness.

<p>Thereafter, the verse (7:108) said, وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِ‌ينَ 'And he drew out his hand, and it was white light to the onlookers.'</p><p>The Arabic word: نَزع naza` a signifies extracting something from another thing with force. Here this word indicates that the prophet Musa (علیہ السلام) applied some force while drawing out his hand. The verse does not speak of a place from where he drew out his hand. In other verses, however, we find mention of two things. In a verse (27:12) we find the words أَدْخِلْ يَدَكَ فِي جَيْبِكَ 'enter your hand under your robe.' The other verse (20:22) contains the words (وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ ) 'put your hand under your arm.' The two phrases indicate that he used to draw out his hand either from under his arm or from under his shirt. Arabic word: بَيْضَاءُ 'bay’ da' means white. The whiteness of hand may also be due to some disease, it is perhaps, why the Holy Qur'an has added the words 'without an evil' in other (28:32, 27:12) verse to eliminate any possible doubt of a disease. We know from a Tradition reported by the Companion ` Abdullah ibn ` Abbas ؓ that this whiteness was not of ordinary kind. It had light that illuminated the whole surrounding. (Qurtubi) The Arabic word 'nazirin' signifying the 'onlookers or viewers' indicates that this light was so surprising for the people that they gathered to see it.</p><p>The prophet Musa (علیہ السلام) performed two miracles at this occasion on the demand of the Pharaoh. First, the transformation of his staff into a serpent, second, drawing his hand out from under his arm, emanating light from it. The first was to serve as warning for the unbelievers while the second aimed at inviting them to the truth. It also indicated that the message of the prophet Musa (علیہ السلام) was a light and to follow it would lead people to eternal success.</p>

Thereafter, the verse (7:108) said, وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِ‌ينَ 'And he drew out his hand, and it was white light to the onlookers.'The Arabic word: نَزع naza` a signifies extracting something from another thing with force. Here this word indicates that the prophet Musa (علیہ السلام) applied some force while drawing out his hand. The verse does not speak of a place from where he drew out his hand. In other verses, however, we find mention of two things. In a verse (27:12) we find the words أَدْخِلْ يَدَكَ فِي جَيْبِكَ 'enter your hand under your robe.' The other verse (20:22) contains the words (وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ ) 'put your hand under your arm.' The two phrases indicate that he used to draw out his hand either from under his arm or from under his shirt. Arabic word: بَيْضَاءُ 'bay’ da' means white. The whiteness of hand may also be due to some disease, it is perhaps, why the Holy Qur'an has added the words 'without an evil' in other (28:32, 27:12) verse to eliminate any possible doubt of a disease. We know from a Tradition reported by the Companion ` Abdullah ibn ` Abbas ؓ that this whiteness was not of ordinary kind. It had light that illuminated the whole surrounding. (Qurtubi) The Arabic word 'nazirin' signifying the 'onlookers or viewers' indicates that this light was so surprising for the people that they gathered to see it.The prophet Musa (علیہ السلام) performed two miracles at this occasion on the demand of the Pharaoh. First, the transformation of his staff into a serpent, second, drawing his hand out from under his arm, emanating light from it. The first was to serve as warning for the unbelievers while the second aimed at inviting them to the truth. It also indicated that the message of the prophet Musa (علیہ السلام) was a light and to follow it would lead people to eternal success.

The nobles of Pharaoh said: "He surely is a clever magician.

Said the chieftains of Firaun’s people, “He is really an expert magician.”

Said the Council of the people of Pharaoh, 'Surely this man is a cunning sorcerer

The great ones among Pharaoh's people said: "Verily, this is indeed a sorcerer of great knowledge,

The chiefs of the people of Fir'awn said: verily this is a magician knowing.

The chiefs of the people of Fir'aun (Pharaoh) said: "This is indeed a well-versed sorcerer;

The notables among Pharaoh’s people said, “This is really a skilled magician.”

The elders of Pharaoh's people said: 'Surely this man is a skilful magician

The chiefs of the people of Fir`awn said: "This is indeed a well-versed sorcerer."

The chiefs of Pharaoh's people said: Lo! this is some knowing wizard,

The elite of Pharaoh’s people said, ‘This is indeed an expert magician;

The assembly of Pharaoh's nation said: 'This man is a wellversed sorcerer

Said the eminent among the people of Pharaoh, "Indeed, this is a learned magician

Some of the Pharaoh's nobles considered him to be no more than a skillful magician

The chiefs of Firon's people said: most surely this is an enchanter possessed of knowledge:

Q<u>a</u>la almalao min qawmi firAAawna inna h<u>atha</u> las<u>ah</u>irun AAaleem<b>un</b>

The chiefs of Pharaoh's people said, "This is most surely a skillful magician,

Said the Chiefs of the people of Pharaoh: "This is indeed a sorcerer well-versed.

قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ

The notables and leaders said once they witnessed the transformation of the stick and the whiteness of his hand: 'Moses is nothing but a skilled and masterful magician.'

The notables and leaders said once they witnessed the transformation of the stick and the whiteness of his hand: 'Moses is nothing but a skilled and masterful magician.'

<p>The Arabic word 'Mala" is used for influential chiefs. After seeing these miracles they said to the people he was a great sorcerer. Being ignorant of divine powers of Allah they could say nothing else as they believed Pharaoh to be their god and had seen nothing but the magical charms of the sorcerers in their life. They, however, added the word "alim' signifying the one who knows, showing their impression that the miraculous acts of Musa (علیہ السلام) were of the kind that could not be performed by an ordinary magician. So, they said that he was a sorcerer of great knowledge.</p><p>The difference between miracle and sorcery</p><p>The miracles and sorcery are so distinct in their nature and effect that they do not require any explanation to any one applying common sense. The sorcerers usually live in impurity and, the more they are unclean and impure the more they are successful in their sorcery. The prophets, on the other hand, are by nature the most clean and pure people. Another obvious distinction is that a sorcerer is never successful when he makes claim to prophethood. Besides, the acts performed under the effect of sorcery do have physical causes as other things have, with the only difference that their causes remain hidden to common people. The people, therefore, take them to be happening without the help of any cause. On the contrary, the miracles are directly a manifestation of Allah's power and have nothing to do with physical causes. This is why the miracles have been ascribed directly to Allah and not to the prophets in the Holy Qur'an. The Qur'an said "but Allah threw the pebbles" (while these pebbles were thrown by the Holy Prophet ﷺ in the battle of Badr) In short, the miracles and sorcery are totally different from each other. The people of knowledge have no confusion about it. In order to eliminate any possible confusion of a common individual, Allah has provided with obvious distinctions between the two.</p><p>Even the people of the Pharaoh found the miracles of the prophet Musa (علیہ السلام) somehow different from the normal acts of sorcerers. Therefore, even while accusing him of sorcery they admitted that he was 'of great knowledge' meaning that his act was not comparable with the acts of the normal sorcerers.</p>

The Arabic word 'Mala" is used for influential chiefs. After seeing these miracles they said to the people he was a great sorcerer. Being ignorant of divine powers of Allah they could say nothing else as they believed Pharaoh to be their god and had seen nothing but the magical charms of the sorcerers in their life. They, however, added the word "alim' signifying the one who knows, showing their impression that the miraculous acts of Musa (علیہ السلام) were of the kind that could not be performed by an ordinary magician. So, they said that he was a sorcerer of great knowledge.The difference between miracle and sorceryThe miracles and sorcery are so distinct in their nature and effect that they do not require any explanation to any one applying common sense. The sorcerers usually live in impurity and, the more they are unclean and impure the more they are successful in their sorcery. The prophets, on the other hand, are by nature the most clean and pure people. Another obvious distinction is that a sorcerer is never successful when he makes claim to prophethood. Besides, the acts performed under the effect of sorcery do have physical causes as other things have, with the only difference that their causes remain hidden to common people. The people, therefore, take them to be happening without the help of any cause. On the contrary, the miracles are directly a manifestation of Allah's power and have nothing to do with physical causes. This is why the miracles have been ascribed directly to Allah and not to the prophets in the Holy Qur'an. The Qur'an said "but Allah threw the pebbles" (while these pebbles were thrown by the Holy Prophet ﷺ in the battle of Badr) In short, the miracles and sorcery are totally different from each other. The people of knowledge have no confusion about it. In order to eliminate any possible confusion of a common individual, Allah has provided with obvious distinctions between the two.Even the people of the Pharaoh found the miracles of the prophet Musa (علیہ السلام) somehow different from the normal acts of sorcerers. Therefore, even while accusing him of sorcery they admitted that he was 'of great knowledge' meaning that his act was not comparable with the acts of the normal sorcerers.

<h2 class="title">Fir`awn's People say that Musa is a Magician!</h2><p>The chiefs and noblemen of the people of Fir`awn agreed with Fir`awn's statement about Musa. After Fir`awn felt safe and returned to his throne, he said to the chiefs of his people, </p><div class="text_uthmani arabic">إِنَّ هَـذَا لَسَـحِرٌ عَلِيمٌ</div><p>(This is indeed a well-versed sorcerer) and they agreed. They held counsel to decide what they should do about Musa. They conspired to extinguish the light that he brought and bring down his word. They plotted to portray Musa as a liar and fake. They feared that he might lure people to his side by his magic, they claimed, and thus prevail over them and drive them away from their land. What they feared occured, just as Allah said, </p><div class="text_uthmani arabic">وَنُرِىَ فِرْعَوْنَ وَهَـمَـنَ وَجُنُودَهُمَا مِنْهُمْ مَّا كَانُواْ يَحْذَرونَ</div><p>(And We let Fir`awn and Haman and their hosts receive from them that which they feared.) 28:6 After they conferred about Musa, they agreed on a plot, as Allah said about them, </p>

Fir`awn's People say that Musa is a Magician!The chiefs and noblemen of the people of Fir`awn agreed with Fir`awn's statement about Musa. After Fir`awn felt safe and returned to his throne, he said to the chiefs of his people, إِنَّ هَـذَا لَسَـحِرٌ عَلِيمٌ(This is indeed a well-versed sorcerer) and they agreed. They held counsel to decide what they should do about Musa. They conspired to extinguish the light that he brought and bring down his word. They plotted to portray Musa as a liar and fake. They feared that he might lure people to his side by his magic, they claimed, and thus prevail over them and drive them away from their land. What they feared occured, just as Allah said, وَنُرِىَ فِرْعَوْنَ وَهَـمَـنَ وَجُنُودَهُمَا مِنْهُمْ مَّا كَانُواْ يَحْذَرونَ(And We let Fir`awn and Haman and their hosts receive from them that which they feared.) 28:6 After they conferred about Musa, they agreed on a plot, as Allah said about them,

"He wishes to drive you away from the land. So what do you advise?"

“He wishes to expel you all from your kingdom; so what do you advise?”

who desires to expel you from your land; what do you command?'

who wants to drive you out of your land! " [Said Pharaoh:] "What, then, do you advise?"

He would drive you forth from your land; so what is it that ye enjoin?

"He wants to get you out of your land, so what do you advise?"

“He wants to evict you from your land, so what do you recommend?”

who seeks to drive you out from your land. What would you have us do?'

"He wants to get you out of your land, so what do you advise"

Who would expel you from your land. Now what do ye advise?

he seeks to expel you from your land.’ ‘So what do you advise?’

who seeks to drive you from your land what do you command'

Who wants to expel you from your land [through magic], so what do you instruct?"

and said, "He wants to expel you from your land." They asked (others), " what is your opinion in the matter?

He intends to turn you out of your land. What counsel do you then give?

Yureedu an yukhrijakum min ar<u>d</u>ikum fam<u>atha</u> tamuroon<b>a</b>

who seeks to drive you from your land!" Pharaoh said, "What then do you advise?"

"His plan is to get you out of your land: then what is it ye counsel?"

يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ

'He intends by this to drive you all out from Egypt through his magic.' So Pharaoh asked his chiefs what they advise him to do.

'He intends by this to drive you all out from Egypt through his magic.' So Pharaoh asked his chiefs what they advise him to do.

They said: "Put him and his brother off (awhile) and send out heralds to the cities

They said, “Stop him and his brother, and send announcers to the cities to gather people.”

They said, 'Put him and his brother off a while, and send among the cities musterers,

They answered: "Let him and his brother wait awhile, and send unto all cities heralds

They said: put him and his bro ther off, and send unto the cities callers.

They said: "Put him and his brother off (for a time), and send callers (men) to the cities to collect (and) -

They said, “Put him off, and his brother, and send heralds to the cities.”

Then they advised Pharaoh: 'Put off Moses and his brother for a while, and send forth heralds to your cities

They said: "Put him and his brother off (for a time), and send callers to the cities to collect"

They said (unto Pharaoh): Put him off (a while) - him and his brother - and send into the cities summoners,

They said, ‘Put him and his brother off for a while, and send heralds to the cities,

Others said: 'Put them off a while, he and his brother, and send forth to your cities gatherers

They said, "Postpone [the matter of] him and his brother and send among the cities gatherers

The others suggested holding Moses and his brother off and sending to all the cities

They said: Put him off and his brother, and send collectors into the cities:

Q<u>a</u>loo arjih waakh<u>a</u>hu waarsil fee almad<u>a</u>ini <u>ha</u>shireen<b>a</b>

They said, "Let him and his brother wait awhile, and send into the cities summoners,

They said: "Keep him and his brother in suspense (for a while); and send to the cities men to collect-

قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ

They said: 'Delay their case, Moses and his brother Aaron, and send people to the cities of Egypt to call all the magicians.'

They said: 'Delay their case, Moses and his brother Aaron, and send people to the cities of Egypt to call all the magicians.'

<p>These verses narrate the remaining part of the story of the prophet Musa (علیہ السلام) . Seeing these wonders of staves turning into serpents and making his hand emitting strong white light, the Pharaoh should have been convinced and have believed in Musa (علیہ السلام) as the logic and sense demanded. But it is the common practice of the wrong-doers that they always seek false interpretations of the truth in order to conceal it, the Pharaoh and his people belied him instead, and said to the people that he was a great sorcerer and that he wanted to expel them from their homes and take over the rule of the country. The people of the Pharaoh suggested:</p><p>أَرْ‌جِهْ وَأَخَاهُ وَأَرْ‌سِلْ فِي الْمَدَائِنِ حَاشِرِ‌ينَ ﴿111﴾ يَأْتُوكَ بِكُلِّ سَاحِرٍ‌ عَلِيمٍ ﴿112﴾</p><p>"leave him and his brother alone for a while, and send men to the cities to collect and bring to you every expert sorcerer-111, 112."</p><p>The people of the Pharaoh said that there were many expert sorcerers in their cities who were capable of defeating Musa (علیہ السلام) .</p><p>Some soldiers should be sent to collect and bring the sorcerers for this purpose. Sorcery and magic, being the custom of the day, the sorcerers enjoyed a high status among people. Allah sent Musa (علیہ السلام) with the miracles of the staff and white-lit hand so that people may clearly observe the misery of the sorcerers after entering into a contest with Musa (علیہ السلام) . It is the usual practice of Allah that He sends His prophets with miracles that are appropriate to the demand of the time. For instance, in the time of the prophet ` Isa (علیہ السلام) (the Jesus), Greek philosophy and medical sciences were at their zenith. He was, therefore, sent with the miraculous powers of restoring the sight of those who were born blind and cure the lepers instantly with a touch of his hand. In the time of the Holy Prophet ﷺ the Arabs were boastful of their oratory and linguistic capabilities. The Holy Qur'an was sent as the greatest of all miracles of the Holy prophet ﷺ .</p>

These verses narrate the remaining part of the story of the prophet Musa (علیہ السلام) . Seeing these wonders of staves turning into serpents and making his hand emitting strong white light, the Pharaoh should have been convinced and have believed in Musa (علیہ السلام) as the logic and sense demanded. But it is the common practice of the wrong-doers that they always seek false interpretations of the truth in order to conceal it, the Pharaoh and his people belied him instead, and said to the people that he was a great sorcerer and that he wanted to expel them from their homes and take over the rule of the country. The people of the Pharaoh suggested:أَرْ‌جِهْ وَأَخَاهُ وَأَرْ‌سِلْ فِي الْمَدَائِنِ حَاشِرِ‌ينَ ﴿111﴾ يَأْتُوكَ بِكُلِّ سَاحِرٍ‌ عَلِيمٍ ﴿112﴾"leave him and his brother alone for a while, and send men to the cities to collect and bring to you every expert sorcerer-111, 112."The people of the Pharaoh said that there were many expert sorcerers in their cities who were capable of defeating Musa (علیہ السلام) .Some soldiers should be sent to collect and bring the sorcerers for this purpose. Sorcery and magic, being the custom of the day, the sorcerers enjoyed a high status among people. Allah sent Musa (علیہ السلام) with the miracles of the staff and white-lit hand so that people may clearly observe the misery of the sorcerers after entering into a contest with Musa (علیہ السلام) . It is the usual practice of Allah that He sends His prophets with miracles that are appropriate to the demand of the time. For instance, in the time of the prophet ` Isa (علیہ السلام) (the Jesus), Greek philosophy and medical sciences were at their zenith. He was, therefore, sent with the miraculous powers of restoring the sight of those who were born blind and cure the lepers instantly with a touch of his hand. In the time of the Holy Prophet ﷺ the Arabs were boastful of their oratory and linguistic capabilities. The Holy Qur'an was sent as the greatest of all miracles of the Holy prophet ﷺ .

<div class="text_uthmani arabic">أَرْجِهْ</div><p>("Put him off"), means, "delay him (for a time)." </p><div class="text_uthmani arabic">وَأَرْسِلْ فِى الْمَدَآئِنِ</div><p>("and send to the cities"), areas and provinces of your kingdom -- O Fir`awn, </p><div class="text_uthmani arabic">حَـشِرِينَ</div><p>("to collect") to gather magicians from various lands. At this time, magic was the trade of the day and it was widespread and popular. They had the idea that what Musa brought was a type of magic similar to the magic that the sorcerers of their time practiced. Because of this incorrect assumption, they brought all the magicians in order to defeat the miracles that he showed them. Allah said about Fir`awn, </p><div class="text_uthmani arabic">فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً لاَّ نُخْلِفُهُ نَحْنُ وَلاَ أَنتَ مَكَاناً سُوًى </div><div class="text_uthmani arabic">قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى - فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى </div><p>(Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance." Musa said: "Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon)." So Fir`awn withdrew, devised his plot and then came back.) 20:58-60. Allah said, </p>

أَرْجِهْ("Put him off"), means, "delay him (for a time)." وَأَرْسِلْ فِى الْمَدَآئِنِ("and send to the cities"), areas and provinces of your kingdom -- O Fir`awn, حَـشِرِينَ("to collect") to gather magicians from various lands. At this time, magic was the trade of the day and it was widespread and popular. They had the idea that what Musa brought was a type of magic similar to the magic that the sorcerers of their time practiced. Because of this incorrect assumption, they brought all the magicians in order to defeat the miracles that he showed them. Allah said about Fir`awn, فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً لاَّ نُخْلِفُهُ نَحْنُ وَلاَ أَنتَ مَكَاناً سُوًى قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى - فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى (Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance." Musa said: "Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon)." So Fir`awn withdrew, devised his plot and then came back.) 20:58-60. Allah said,

"To bring all the wise magicians to you."

“To bring all the expert magicians to you.”

to bring thee every cunning sorcerer.'

who shall bring before thee every sorcerer of great knowledge."

That they may bring to thee every magician knowing.

"That they bring up to you all well-versed sorcerers."

“And let them bring you every skillful magician.”

to summon every skilful magician to your presence.'

"That they bring to you all well-versed sorcerers."

To bring each knowing wizard unto thee.

to bring you every expert magician.’

to summon every wellversed sorcerer to you'

Who will bring you every learned magician."

to bring together at the Pharaohs court all the skillful magicians.

That they may bring to you every enchanter possessed of knowledge.

Yatooka bikulli s<u>ah</u>irin AAaleem<b>in</b>

who should bring to you every skillful magician."

And bring up to thee all (our) sorcerers well-versed."

يَأْتُوكَ بِكُلِّ سَٰحِرٍ عَلِيمٍ

'They will bring to you every skillful and powerful magician.'

'They will bring to you every skillful and powerful magician.'

The magicians came to the Pharaoh and said: "Is there reward for us if we succeed?"

And the magicians came to Firaun, and said, “Will we get some reward if we are victorious?”

And the sorcerers came to Pharaoh, saying, 'We shall surely have a wage, if we should be the victors?'

And the sorcerers came unto Pharaoh [and] said: "Verily, we ought to have a great reward if it is we who prevail."

And the magicians came unto Fir'awn. They said: surely there is for us a reward if we are the overcomers.

And so the sorcerers came to Fir'aun (Pharaoh). They said: "Indeed there will be a (good) reward for us if we are the victors."

The magicians came to Pharaoh, and said, “Surely there is a reward for us, if we are the victors.”

And the magicians came to Pharaoh and said: 'Shall we have a reward if we win?'

And so the sorcerers came to Fir`awn. They said: "Indeed there will be a (good) reward for us if we are the victors."

And the wizards came to Pharaoh, saying: Surely there will be a reward for us if we are victors.

And the magicians came to Pharaoh. They said, ‘We shall indeed have a reward if we were to be the victors?’

The sorcerers came to Pharaoh. They said: 'Shall we be rewarded if we are the winners'

And the magicians came to Pharaoh. They said, "Indeed for us is a reward if we are the predominant."

The magicians came to the Pharaoh and said, "We must have our reward if we are to gain a victory over him (Moses)".

And the enchanters came to Firon (and) said: We must surely have a reward if we are the prevailing ones.

Waj<u>a</u>a a<b>l</b>ssa<u>h</u>aratu firAAawna q<u>a</u>loo inna lan<u>a</u> laajran in kunn<u>a</u> na<u>h</u>nu algh<u>a</u>libeen<b>a</b>

And the magicians came to Pharaoh and asked, "Shall we have a reward, if we should prevail?"

So there came the sorcerers to Pharaoh: They said, "of course we shall have a (suitable) reward if we win!"

وَجَآءَ ٱلسَّحَرَةُ فِرْعَوْنَ قَالُوٓا۟ إِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَٰلِبِينَ

So Pharaoh sent people to call the magicians, and when they came to Pharaoh they asked him if they would have a reward if they were the winners and overcame Moses with their magic.

So Pharaoh sent people to call the magicians, and when they came to Pharaoh they asked him if they would have a reward if they were the winners and overcame Moses with their magic.

<p>Its diction and style so bewildered the Arabs that they instantly acknowledged a super human element in it. The sorcerers came to Pharaoh and said:</p><p>إِنَّ لَنَا لَأَجْرً‌ا إِن كُنَّا نَحْنُ الْغَالِبِينَ</p><p>"There must be a reward for us, if we are the victors." (113)</p><p>He said,</p><p>نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّ‌بِينَ</p><p>"Yes, and of course, you will be among the closer ones." (114)</p><p>The sorcerers were invited from all over the country. When they all came to Pharaoh they asked him of some reward if they gain victory over Musa (علیہ السلام) . He promised that in addition to their reward they shall be included among those close to him. The historical reports about the number of these sorcerers give us different information. These give us a number from nine hundred to three hundred thousand. The quantity of the staves and strings used in this contest is reported to be as great as was loaded on three hundred camels. (Qurtubi)</p><p>It may be noted that the first thing the sorcerers did, was to have an assurance about the reward they will get in return of their performance. It is because worldly people are always after worldly gains. They do nothing unless they are sure of their gains, while on the contrary, the prophets and their disciples always declare:</p><p>وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ‌ ۖ إِنْ أَجْرِ‌يَ إِلَّا عَلَىٰ رَ‌بِّ الْعَالَمِينَ ﴿109﴾</p><p>I do not ask you for a reward, as my reward is with the Lord of all the worlds.' (26:109)</p><p>That is, the prophets of Allah preach and convey the message of Allah only for the good and guidance of people and they seek no financial gain against it. They seek their reward from Allah alone. After this discourse with Pharaoh the sorcerers got the place and date fixed for the great encounter. An open land was chosen for the purpose and the time was fixed after the sunrise on their festival Day. It is also mentioned in a verse of the Holy Qur'an: Musa (علیہ السلام) said: قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ‌ النَّاسُ ضُحًى ﴿59﴾ ,, your appointed day is the day of 'zinah' so that people may be gathered after sunrise." (20:59)</p><p>Some reports say that the prophet Musa (علیہ السلام) had a short conversation with the chief of the sorcerers and asked him if they would accept the faith in case he defeated them? He said that there was no question of their being defeated as they possessed such great magical powers that could not be overcome by any one. And in case 'you bring defeat to us we shall declare our faith openly in the presence of the Pharaoh'. (Mazhari and Qurtubi)</p>

Its diction and style so bewildered the Arabs that they instantly acknowledged a super human element in it. The sorcerers came to Pharaoh and said:إِنَّ لَنَا لَأَجْرً‌ا إِن كُنَّا نَحْنُ الْغَالِبِينَ"There must be a reward for us, if we are the victors." (113)He said,نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّ‌بِينَ"Yes, and of course, you will be among the closer ones." (114)The sorcerers were invited from all over the country. When they all came to Pharaoh they asked him of some reward if they gain victory over Musa (علیہ السلام) . He promised that in addition to their reward they shall be included among those close to him. The historical reports about the number of these sorcerers give us different information. These give us a number from nine hundred to three hundred thousand. The quantity of the staves and strings used in this contest is reported to be as great as was loaded on three hundred camels. (Qurtubi)It may be noted that the first thing the sorcerers did, was to have an assurance about the reward they will get in return of their performance. It is because worldly people are always after worldly gains. They do nothing unless they are sure of their gains, while on the contrary, the prophets and their disciples always declare:وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ‌ ۖ إِنْ أَجْرِ‌يَ إِلَّا عَلَىٰ رَ‌بِّ الْعَالَمِينَ ﴿109﴾I do not ask you for a reward, as my reward is with the Lord of all the worlds.' (26:109)That is, the prophets of Allah preach and convey the message of Allah only for the good and guidance of people and they seek no financial gain against it. They seek their reward from Allah alone. After this discourse with Pharaoh the sorcerers got the place and date fixed for the great encounter. An open land was chosen for the purpose and the time was fixed after the sunrise on their festival Day. It is also mentioned in a verse of the Holy Qur'an: Musa (علیہ السلام) said: قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ‌ النَّاسُ ضُحًى ﴿59﴾ ,, your appointed day is the day of 'zinah' so that people may be gathered after sunrise." (20:59)Some reports say that the prophet Musa (علیہ السلام) had a short conversation with the chief of the sorcerers and asked him if they would accept the faith in case he defeated them? He said that there was no question of their being defeated as they possessed such great magical powers that could not be overcome by any one. And in case 'you bring defeat to us we shall declare our faith openly in the presence of the Pharaoh'. (Mazhari and Qurtubi)

<h2 class="title">The Magicians convene and change Their Ropes into Snakes before Musa</h2><p>Allah describes the conversation that took place between Fir`awn and the magicians he collected to defeat Musa, peace be upon him. Fir`awn told them that he will reward them and give them tremendous provisions. He made them hope in acquiring what they wished for and to make them among his private audience and best associates. When they were assured of the cursed Fir`awn's promises, </p>

The Magicians convene and change Their Ropes into Snakes before MusaAllah describes the conversation that took place between Fir`awn and the magicians he collected to defeat Musa, peace be upon him. Fir`awn told them that he will reward them and give them tremendous provisions. He made them hope in acquiring what they wished for and to make them among his private audience and best associates. When they were assured of the cursed Fir`awn's promises,

"Yes," said he, "you will be among the honoured."

He said, “Yes, and you will then become close to me.”

He said, 'Yes, indeed; and you shall be among the near-stationed.'

Answered [Pharaoh]: "Yes; and, verily, you shall be among those who are near unto me."

He said: yea! and verily ye shall be of those brought nigh.

He said: "Yes, and moreover you will (in that case) be of the nearest (to me)."

He said, “Yes, and you will be among my favorites.”

Pharaoh replied: 'Certainly, and you shall be among those who are near to me.'

He said: "Yes, and moreover you will (in that case) be of the nearest (to me)."

He answered: Yes, and surely ye shall be of those brought near (to me).

He said, ‘Of course! And indeed you shall be among those near [to me].’

'Yes' he answered, 'and you will be among those near'

He said, "Yes, and, [moreover], you will be among those made near [to me]."

The Pharaoh replied, "In addition to your rewards, you will become my close friends thereafter."

He said: Yes, and you shall certainly be of those who are near (to me).

Q<u>a</u>la naAAam wainnakum lamina almuqarrabeen<b>a</b>

Pharaoh replied, "Certainly, and you shall also become my courtiers."

He said: "Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person)."

قَالَ نَعَمْ وَإِنَّكُمْ لَمِنَ ٱلْمُقَرَّبِينَ

Pharaoh replied: 'Yes Indeed! You will be given a reward and you would be brought near to me and of those given important positions.'

Pharaoh replied: 'Yes Indeed! You will be given a reward and you would be brought near to me and of those given important positions.'

So they said: "O Moses, you may cast your spell first, or we shall cast ours."

They said, “O Moosa! You may throw first – or shall we be the first to throw?”

They said, 'Moses, wilt thou cast, or shall we be the casters?'

They said: "O Moses! Either thou shalt throw [thy staff first], or we shall [be the first to] throw."

They said: O Musa! either thou cast down, or we shall be the ones to cast down.

They said: "O Musa (Moses)! Either you throw (first), or shall we have the (first) throw?"

They said, “O Moses! Either you throw, or we are the ones to throw.”

Then they said: 'O Moses, will you [first] throw your rod, or shall we throw?'

They said: "O Musa! Either you throw (first), or shall we have the (first) throw"

They said: O Moses! Either throw (first) or let us be the first throwers?

They said, ‘O Moses, will you throw [first], or shall we throw?’

They said: 'Moses, will you throw first or shall we be the throwers'

They said, "O Moses, either you throw [your staff], or we will be the ones to throw [first]."

The magicians asked Moses, "Will you throw your staff first or shall we?"

They said: O Musa! will you cast, or shall we be the first to cast?

Q<u>a</u>loo y<u>a</u> moos<u>a</u> imm<u>a</u> an tulqiya waimm<u>a</u> an nakoona na<u>h</u>nu almulqeen<b>a</b>

They said, "Moses, will you first throw, or shall we?"

They said: "O Moses! wilt thou throw (first), or shall we have the (first) throw?"

قَالُوا۟ يَٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ نَحْنُ ٱلْمُلْقِينَ

Due to their pride, they were certain that they would win against Moses. They asked him: 'Choose O Moses if you want to be the first to throw, or if you want us to throw first.'

Due to their pride, they were certain that they would win against Moses. They asked him: 'Choose O Moses if you want to be the first to throw, or if you want us to throw first.'

<p>They said,</p><p>قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ نَحْنُ الْمُلْقِينَ ﴿115﴾</p><p>"0 Musa either you throw (first) or shall we be the ones to throw."</p><p>The Arabic word:'' اِلقَا ‘ ء ! 'ilga' means to drop something down. On the day of encounter the sorcerers asked the prophet Musa (علیہ السلام) if he would drop down his staff first or should they throw theirs first? This question of the sorcerers was perhaps to show their complacency about their art, though the mode of their sentence indicated that they wanted to start first, but for giving an impression of power to their opponent they put that question. Since-the prophet Musa (علیہ السلام) had nothing to fear about, he invited them saying 'you drop.'</p>

They said,قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ نَحْنُ الْمُلْقِينَ ﴿115﴾"0 Musa either you throw (first) or shall we be the ones to throw."The Arabic word:'' اِلقَا ‘ ء ! 'ilga' means to drop something down. On the day of encounter the sorcerers asked the prophet Musa (علیہ السلام) if he would drop down his staff first or should they throw theirs first? This question of the sorcerers was perhaps to show their complacency about their art, though the mode of their sentence indicated that they wanted to start first, but for giving an impression of power to their opponent they put that question. Since-the prophet Musa (علیہ السلام) had nothing to fear about, he invited them saying 'you drop.'

<div class="text_uthmani arabic">إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ نَحْنُ الْمُلْقِينَ</div><p>(Either you throw (first), or shall we have the (first) throw) before you. In another Ayah, they said, </p><div class="text_uthmani arabic">وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى</div><p>(Or we be the first to throw) 20:65. Musa said to them, you throw first. It was said that the wisdom behind asking them to throw first, is that - Allah knows best - the people might witness the magicians' sorcery first. When the magicians had cast their spell and captured the eyes, the clear and unequivocal truth came, at a time when they all anticipated and waited for it to come, thus making the truth even more impressive to their hearts. This is what happened. Allah said, </p><div class="text_uthmani arabic">فَلَمَّآ أَلْقُوْاْ سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ</div><p>(So when they threw, they bewitched the eyes of the people, and struck terror into them,) meaning, they deceived the eyes and made them think that thet trick was real, when it was only an illusion, just as Allah said, </p><div class="text_uthmani arabic">فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى - قُلْنَا لاَ تَخَفْ إِنَّكَ أَنتَ الاٌّعْلَى - وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُواْ إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى </div><p>(So Musa conceived fear in himself. We (Allah) said: "Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain") 20:67-69. Ibn `Abbas commented that the magicians threw, "Thick ropes and long sticks, and they appeared to be crawling, an illusion that they created with their magic." </p>

إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ نَحْنُ الْمُلْقِينَ(Either you throw (first), or shall we have the (first) throw) before you. In another Ayah, they said, وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى(Or we be the first to throw) 20:65. Musa said to them, you throw first. It was said that the wisdom behind asking them to throw first, is that - Allah knows best - the people might witness the magicians' sorcery first. When the magicians had cast their spell and captured the eyes, the clear and unequivocal truth came, at a time when they all anticipated and waited for it to come, thus making the truth even more impressive to their hearts. This is what happened. Allah said, فَلَمَّآ أَلْقُوْاْ سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ(So when they threw, they bewitched the eyes of the people, and struck terror into them,) meaning, they deceived the eyes and made them think that thet trick was real, when it was only an illusion, just as Allah said, فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى - قُلْنَا لاَ تَخَفْ إِنَّكَ أَنتَ الاٌّعْلَى - وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُواْ إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى (So Musa conceived fear in himself. We (Allah) said: "Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain") 20:67-69. Ibn `Abbas commented that the magicians threw, "Thick ropes and long sticks, and they appeared to be crawling, an illusion that they created with their magic."

"You cast it first," answered Moses. When they cast their spell, they bewitched the eyes of the people and petrified them by conjuring up a great charm.

He said, “You throw”; when they threw, they cast a magic spell upon the people’s eyes and terrified them, and they brought a great magic.

He said, 'You cast.' And when they cast they put a Spell upon the people's eyes, and called forth fear of them, and produced a mighty sorcery.

He answered: "You throw [first]." And when they threw down [their staffs], they cast a spell upon the people's eyes, and struck them with awe, and produced mighty sorcery.

He said: cast ye. Then when they cast clown, they enchanted the eyes of the people, and terrified them and brought mighty magic to bear.

He [Musa (Moses)] said: "Throw you (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

He said, “You throw!” And when they threw, they beguiled the eyes of the people, and intimidated them, and produced a mighty magic.

Moses said: 'You throw.' So when they threw [their rods], they enchanted the eyes of the people, and struck them with awe, and produced a mighty sorcery.

He [Musa] said: "Throw you (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great trick.

He said: Throw! And when they threw they cast a spell upon the people's eyes, and overawed them, and produced a mighty spell.

He said, ‘Throw [yours].’ So when they threw, they bewitched the people’s eyes and overawed them, producing a tremendous magic.

'Throw' he replied. And when they threw, they bewitched the people's eyes and terrified them, and produced great sorcery.

He said, "Throw," and when they threw, they bewitched the eyes of the people and struck terror into them, and they presented a great [feat of] magic.

He replied, "Throw yours first." Their great magic bewitched people's eyes and terrified them.

He said: Cast. So when they cast, they deceived the people's eyes and frightened them, and they produced a mighty enchantment.

Q<u>a</u>la alqoo falamm<u>a</u> alqaw sa<u>h</u>aroo aAAyuna a<b>l</b>nn<u>a</u>si wa<b>i</b>starhaboohum waj<u>a</u>oo bisi<u>h</u>rin AAa<i><u>th</u></i>eem<b>in</b>

He said, "You throw [first]!" When they made their cast, they bewitched the eyes of the people and struck them with awe, for they showed a great [feat of] magic.

Said Moses: "Throw ye (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them: for they showed a great (feat of) magic.

قَالَ أَلْقُوا۟ فَلَمَّآ أَلْقَوْا۟ سَحَرُوٓا۟ أَعْيُنَ ٱلنَّاسِ وَٱسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ

Trusting in Allah that he would overcome them, Moses was not worried about them. He told them to throw their ropes and sticks. When they threw them they cast a mighty spell over the eyes of the people watching the spectacle, so that things looked different to reality, and the people became awed and frightened.

Trusting in Allah that he would overcome them, Moses was not worried about them. He told them to throw their ropes and sticks. When they threw them they cast a mighty spell over the eyes of the people watching the spectacle, so that things looked different to reality, and the people became awed and frightened.

<p>Ibn Kathir has said that the prophet Musa (علیہ السلام) behaved with them politely by inviting them to have their turn first. The effect of this behaviour was that they accepted the faith after their defeat. Here we are faced with a question. The sorcery is an impermissible act, especially when it is used to oppose a prophet sent by Allah it becomes an act of infidelity. How then the prophet Musa (علیہ السلام) gave permission of magic to the sorcerers by saying 'you drop'? With a little thought we can find the answer. It was certain that the sorcerers will show their magic by all means. The point of conversation was to decide who should start the contest. The prophet Musa (علیہ السلام) allowed them to begin. Another advantage of this strategy was that the people could see their performance and the sorcerers had all the time to show their art and turn the staves into snakes. Then the staff of the prophet Musa (علیہ السلام) should turn into a serpent and eat up all the snakes, thus the open defeat of magic should be exhibited before the people. (Bayan- al- Qur'an)</p><p>فَلَمَّا أَلْقَوْا سَحَرُ‌وا أَعْيُنَ النَّاسِ وَاسْتَرْ‌هَبُوهُمْ وَجَاءُوا بِسِحْرٍ‌ عَظِيمٍ</p><p>So, when they threw, they bewitched the eyes of the people, and made them frightened, and came out with great sorcery. (116)</p><p>This verse indicates that this demonstration of their magic was just a bewitching of the eyes of the people which made them see the staffs and strings as snakes leaping on the ground, while the strings and the staffs did not change physically. It was a kind of mesmerism hypnotising the minds of the onlookers. This does not mean that sorcery is confined only in this kind and that it cannot change some-thing into another, as we do not have any proof against it. On the contrary, many forms and kinds of magic have been taken as being reality. The terms magic and sorcery are usually applied for all the acts that seem to be happening in unusual way. Sleight of hand, telepathic influences and mesmerism are sometimes called magic. Trans-formation of one thing into another through magic may be a possibility but we have no valid reason or proof for or against it.</p>

Ibn Kathir has said that the prophet Musa (علیہ السلام) behaved with them politely by inviting them to have their turn first. The effect of this behaviour was that they accepted the faith after their defeat. Here we are faced with a question. The sorcery is an impermissible act, especially when it is used to oppose a prophet sent by Allah it becomes an act of infidelity. How then the prophet Musa (علیہ السلام) gave permission of magic to the sorcerers by saying 'you drop'? With a little thought we can find the answer. It was certain that the sorcerers will show their magic by all means. The point of conversation was to decide who should start the contest. The prophet Musa (علیہ السلام) allowed them to begin. Another advantage of this strategy was that the people could see their performance and the sorcerers had all the time to show their art and turn the staves into snakes. Then the staff of the prophet Musa (علیہ السلام) should turn into a serpent and eat up all the snakes, thus the open defeat of magic should be exhibited before the people. (Bayan- al- Qur'an)فَلَمَّا أَلْقَوْا سَحَرُ‌وا أَعْيُنَ النَّاسِ وَاسْتَرْ‌هَبُوهُمْ وَجَاءُوا بِسِحْرٍ‌ عَظِيمٍSo, when they threw, they bewitched the eyes of the people, and made them frightened, and came out with great sorcery. (116)This verse indicates that this demonstration of their magic was just a bewitching of the eyes of the people which made them see the staffs and strings as snakes leaping on the ground, while the strings and the staffs did not change physically. It was a kind of mesmerism hypnotising the minds of the onlookers. This does not mean that sorcery is confined only in this kind and that it cannot change some-thing into another, as we do not have any proof against it. On the contrary, many forms and kinds of magic have been taken as being reality. The terms magic and sorcery are usually applied for all the acts that seem to be happening in unusual way. Sleight of hand, telepathic influences and mesmerism are sometimes called magic. Trans-formation of one thing into another through magic may be a possibility but we have no valid reason or proof for or against it.

We said to Moses: "Throw down your staff;" and it swallowed up their conjurations in no time.

And We inspired Moosa that, “Put forth your staff”; it immediately began swallowing up their fabrications.

And We revealed to Moses: 'Cast thy staff!' And lo, it forthwith swallowed up their lying invention.

And [then] We inspired Moses, "Throw down thy staff!" -and lo! it swallowed up all their deceptions:

And we revealed unto Musa: cast down thy rod. And lo! it Was swallowing up that which they had feigned.

And We inspired Musa (Moses) (saying): "Throw your stick," and behold! It swallowed up straight away all the falsehoods which they showed.

And We inspired Moses: “Throw your staff.” And at once, it swallowed what they were faking.

Then We directed Moses: 'Now you throw your rod.' And lo! it swallowed up all their false devices.

And We revealed to Musa (saying): "Throw your stick," and behold! It swallowed up straight away all the falsehood which they showed.

And We inspired Moses (saying): Throw thy staff! And lo! it swallowed up their lying show.

And We signalled to Moses: ‘Throw down your staff.’ And behold, it was swallowing what they had faked.

Then We revealed to Moses: 'Now, throw down your staff' And thereupon it swallowed up their false invention.

And We inspired to Moses, "Throw your staff," and at once it devoured what they were falsifying.

We inspired Moses to throw his staff, and suddenly it began to swallow-up all that the magicians had (falsely) invented.

And We revealed to Musa, saying: Cast your rod; then lo! it devoured the lies they told.

Waaw<u>h</u>ayn<u>a</u> il<u>a</u> moos<u>a</u> an alqi AAa<u>sa</u>ka fai<u>tha</u> hiya talqafu m<u>a</u> yafikoon<b>a</b>

Then We inspired Moses, saying, "Throw down your staff." And it immediately swallowed up their false devices.

We put it into Moses's mind by inspiration: "Throw (now) thy rod": and behold! it swallows up straight away all the falsehoods which they fake!

وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَلْقِ عَصَاكَ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ

Allah then inspired Prophet Moses (peace be upon him): 'Throw your stick O Moses!' So he threw it and the stick changed into a snake and swallowed the ropes and sticks the magicians were using instead of real snakes; destroying for the people the illusion that these were crawling snakes.

Allah then inspired Prophet Moses (peace be upon him): 'Throw your stick O Moses!' So he threw it and the stick changed into a snake and swallowed the ropes and sticks the magicians were using instead of real snakes; destroying for the people the illusion that these were crawling snakes.

<p>The next verse 117 said, وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ ﴿117﴾ "And We revealed to Musa 'Throw your staff.' Then, of a sudden it began to swallow all that they had concocted." We find it reported in history, when thousands of staffs and ropes were turned into snakes leaping all over the ground, Allah commanded Musa to drop down his staff on the ground. It turned into a great snake and instantly began to eat up the snakes of the sorcerers. The crowd stood bewildered and stunned at this sight. Within no time all the snakes were eaten up by the great snake of the prophet Musa (علیہ السلام) .</p>

The next verse 117 said, وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ ﴿117﴾ "And We revealed to Musa 'Throw your staff.' Then, of a sudden it began to swallow all that they had concocted." We find it reported in history, when thousands of staffs and ropes were turned into snakes leaping all over the ground, Allah commanded Musa to drop down his staff on the ground. It turned into a great snake and instantly began to eat up the snakes of the sorcerers. The crowd stood bewildered and stunned at this sight. Within no time all the snakes were eaten up by the great snake of the prophet Musa (علیہ السلام) .

<h2 class="title">Musa defeats the Magicians, Who believe in Him</h2><p>Allah states that at that tremendous moment, in which Allah differentiated between Truth and Falsehood, He sent a revelation to His servant and Messenger Musa, peace be upon him, ordering him to throw the stick that he held in his right hand, </p><div class="text_uthmani arabic">فَإِذَا هِىَ تَلْقَفُ</div><p>(It swallowed straight away) and devoured, </p><div class="text_uthmani arabic">مَا يَأْفِكُونَ</div><p>(all the falsehood which they showed.) the magic that they caused the illusion with, of magic with which they caused making it appear real, whereas it was not real at all. Ibn `Abbas said that Musa's stick swallowed all the ropes and sticks that the magicians threw. The magicians realized that this was from heaven and was by no means magic. They fell in prostration and proclaimed, </p><div class="text_uthmani arabic">قَالُواْ ءَامَنَّا بِرَبِّ الْعَـلَمِينَ - رَبِّ مُوسَى وَهَـرُونَ </div><p>("We believe in the Lord of all that exists. The Lord of Musa and Harun ). Muhammad bin Ishaq commented, "It followed the ropes and sticks one after another, until nothing that the sorcerers threw remained. Musa then held it in his hand, and it became a stick again just as it was before. The magicians fell in prostration and proclaimed, `We believe in the Lord of all that exists, the Lord of Musa and Harun. Had Musa been a magician, he would not have prevailed over us. "' Al-Qasim bin Abi Bazzah commented, "Allah revealed to Musa to throw his stick. When he threw his stick, it became a huge, manifest snake that opened its mouth and swallowed the magicians' ropes and sticks. On that, the magicians fell in prostration. They did not raise their heads before seeing the Paradise, the Fire, and the recompense of their inhabitants." </p>

Musa defeats the Magicians, Who believe in HimAllah states that at that tremendous moment, in which Allah differentiated between Truth and Falsehood, He sent a revelation to His servant and Messenger Musa, peace be upon him, ordering him to throw the stick that he held in his right hand, فَإِذَا هِىَ تَلْقَفُ(It swallowed straight away) and devoured, مَا يَأْفِكُونَ(all the falsehood which they showed.) the magic that they caused the illusion with, of magic with which they caused making it appear real, whereas it was not real at all. Ibn `Abbas said that Musa's stick swallowed all the ropes and sticks that the magicians threw. The magicians realized that this was from heaven and was by no means magic. They fell in prostration and proclaimed, قَالُواْ ءَامَنَّا بِرَبِّ الْعَـلَمِينَ - رَبِّ مُوسَى وَهَـرُونَ ("We believe in the Lord of all that exists. The Lord of Musa and Harun ). Muhammad bin Ishaq commented, "It followed the ropes and sticks one after another, until nothing that the sorcerers threw remained. Musa then held it in his hand, and it became a stick again just as it was before. The magicians fell in prostration and proclaimed, `We believe in the Lord of all that exists, the Lord of Musa and Harun. Had Musa been a magician, he would not have prevailed over us. "' Al-Qasim bin Abi Bazzah commented, "Allah revealed to Musa to throw his stick. When he threw his stick, it became a huge, manifest snake that opened its mouth and swallowed the magicians' ropes and sticks. On that, the magicians fell in prostration. They did not raise their heads before seeing the Paradise, the Fire, and the recompense of their inhabitants."

Thus the truth was upheld, and the falsehood that they practised was exposed.

So the truth was proved and their works were disproved.

So the truth came to pass, and false was proved what they were doing.

whereupon the truth was established, and vain was proved all that they had been doing.

Thus the truth prevailed, and that which they had brought vanished.

Thus truth was confirmed, and all that they did was made of no effect.

So the truth came to pass, and what they were producing came to nothing.

Thus was the truth established, and their doings proved in vain.

Thus truth was confirmed, and all that they did was made of no effect.

Thus was the Truth vindicated and that which they were doing was made vain.

So the truth came out, and what they had wrought was reduced to naught.

So, the truth prevailed and what they were doing was annulled;

So the truth was established, and abolished was what they were doing.

Thus the Truth prevailed and their false art was banished.

So the truth was established, and what they did became null.

FawaqaAAa al<u>h</u>aqqu waba<u>t</u>ala m<u>a</u> k<u>a</u>noo yaAAmaloon<b>a</b>

Thus the truth prevailed and what they had produced came to nothing:

Thus truth was confirmed, and all that they did was made of no effect.

فَوَقَعَ ٱلْحَقُّ وَبَطَلَ مَا كَانُوا۟ يَعْمَلُونَ

In this way the truth became clear: proving the truth of what Moses was saying, and showing the falsehood of what the magicians had done.

In this way the truth became clear: proving the truth of what Moses was saying, and showing the falsehood of what the magicians had done.

Thus there and then they were vanquished and overthrown, humiliated.

They were therefore defeated here and they turned back humiliated.

So they were vanquished there, and they turned about, humbled.

And thus were they vanquished there and then, and became utterly humiliated.

Thus they were overcome and made to look abiect.

So they were defeated there and then, and were returned disgraced.

There they were defeated, and utterly reduced.

Pharaoh and his men were defeated and put to shame,

So they were defeated there and returned disgraced.

Thus were they there defeated and brought low.

Thereat they were vanquished, and they retreated, humiliated.

they were defeated and turned belittled,

And Pharaoh and his people were overcome right there and became debased.

The magicians who were defeated on the spot and were proved to be worthless,

Thus they were vanquished there, and they went back abased.

Faghuliboo hun<u>a</u>lika wa<b>i</b>nqalaboo <u>sa</u>ghireen<b>a</b>

Pharaoh and his men were defeated and utterly humiliated.

So the (great ones) were vanquished there and then, and were made to look small.

فَغُلِبُوا۟ هُنَالِكَ وَٱنقَلَبُوا۟ صَٰغِرِينَ

The magicians were defeated and humiliated by Moses in the assembly.

The magicians were defeated and humiliated by Moses in the assembly.

The sorcerers fell to the ground in homage,

And the magicians were obliged to fall prostrate.

And the sorcerers were cast down, bowing themselves.

And down fell the sorcerers, prostrating themselves

And the magicians flung themselves prostrate.

And the sorcerers fell down prostrate.

And the magicians fell to their knees.

and the magicians flung themselves prostrate,

And the sorcerers fell down prostrate.

And the wizards fell down prostrate,

And the magicians fell down in prostration.

and the sorcerers prostrated themselves,

And the magicians fell down in prostration [to Allah].

threw themselves down in prostration

And the enchanters were thrown down, prostrating (themselves).

Waolqiya a<b>l</b>ssa<u>h</u>aratu s<u>a</u>jideen<b>a</b>

And the sorcerers prostrated themselves

But the sorcerers fell down prostrate in adoration.

وَأُلْقِىَ ٱلسَّحَرَةُ سَٰجِدِينَ

When the magicians saw the greatness of the power of Allah, and his clear signs, they could only fall down, prostrating to Him.

When the magicians saw the greatness of the power of Allah, and his clear signs, they could only fall down, prostrating to Him.

<p>Next, the verse said:</p><p>فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ ﴿118﴾ فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِ‌ينَ ﴿119﴾ وَأُلْقِيَ السَّحَرَ‌ةُ سَاجِدِينَ ﴿120﴾قَالُوا آمَنَّا بِرَ‌بِّ الْعَالَمِينَ ﴿121﴾ رَ‌بِّ مُوسَىٰ وَهَارُ‌ونَ ﴿122﴾</p><p>"So, the truth prevailed and what they were doing became a nullity. So there they were overcome and turned humiliated. And the sorcerers were constrained to fall in prostration. They said, "We believe in the Lord of the worlds, the Lord of Musa and Harun."</p><p>The sorcerers were so overawed by the miracle of the prophet Musa (علیہ السلام) that they fell in prostration. This may also imply that Allah blessed them with favour and put them in prostration. They added the phrase, the Lord of Musa and Harun (علیہما السلام) after saying, the Lord of the worlds, to make it clear that the Lord worshipped by Musa (علیہ السلام) and Harun (علیہ السلام) is, in fact, the Lord of the Universe, and not the Pharaoh as he pretended to be.</p>

Next, the verse said:فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ ﴿118﴾ فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِ‌ينَ ﴿119﴾ وَأُلْقِيَ السَّحَرَ‌ةُ سَاجِدِينَ ﴿120﴾قَالُوا آمَنَّا بِرَ‌بِّ الْعَالَمِينَ ﴿121﴾ رَ‌بِّ مُوسَىٰ وَهَارُ‌ونَ ﴿122﴾"So, the truth prevailed and what they were doing became a nullity. So there they were overcome and turned humiliated. And the sorcerers were constrained to fall in prostration. They said, "We believe in the Lord of the worlds, the Lord of Musa and Harun."The sorcerers were so overawed by the miracle of the prophet Musa (علیہ السلام) that they fell in prostration. This may also imply that Allah blessed them with favour and put them in prostration. They added the phrase, the Lord of Musa and Harun (علیہما السلام) after saying, the Lord of the worlds, to make it clear that the Lord worshipped by Musa (علیہ السلام) and Harun (علیہ السلام) is, in fact, the Lord of the Universe, and not the Pharaoh as he pretended to be.

And said: "We have come to believe in the Lord of all the worlds,

They said, “We have accepted faith in the Lord Of The Creation.”

They said, 'We believe in the Lord of all Being,

[and] exclaiming: "We have come to believe in the Sustainer of all the worlds,

They said: we believe in the Lord of the worlds.

They said: "We believe in the Lord of the 'Alamin (mankind, jinns and all that exists).

They said, “We have believed in the Lord of the Worlds.”

saying: 'We believe in the Lord of the universe,

They said: "We believe in the Lord of all that exists.

Crying: We believe in the Lord of the Worlds,

They said, ‘We have believed in the Lord of all the worlds,

saying: 'We believe in the Lord of the Worlds,

They said, "We have believed in the Lord of the worlds,

saying, "We declare our belief in the Lord of the Universe,

They said: We believe in the Lord of the worlds,

Q<u>a</u>loo <u>a</u>mann<u>a</u> birabbi alAA<u>a</u>lameen<b>a</b>

and said, "We believe in the Lord of the Universe,

Saying: "We believe in the Lord of the Worlds,-

قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَٰلَمِينَ

The magicians exclaimed: 'We believe in the Lord of all of creation.'

The magicians exclaimed: 'We believe in the Lord of all of creation.'

"The Lord of Moses and Aaron."

“The Lord of Moosa and Haroon.”

the Lord of Moses and Aaron.

the Sustainer of Moses and Aaron!"

The Lord of Musa and Harun.

"The Lord of Musa (Moses) and Harun (Aaron)."

“The Lord of Moses and Aaron.”

the Lord of Moses and Aaron.'

"The Lord of Musa and Harun."

The Lord of Moses and Aaron.

the Lord of Moses and Aaron.’

the Lord of Moses and Aaron'

The Lord of Moses and Aaron."

the Lord of Moses and Aaron."

The Lord of Musa and Haroun.

Rabbi moos<u>a</u> wah<u>a</u>roon<b>a</b>

the Lord of Moses and Aaron!"

"The Lord of Moses and Aaron."

رَبِّ مُوسَىٰ وَهَٰرُونَ

He is the Lord of Moses and Aaron (peace be upon them), alone worthy of worship for all people, and the false gods are not worthy of worship.

He is the Lord of Moses and Aaron (peace be upon them), alone worthy of worship for all people, and the false gods are not worthy of worship.

But Pharaoh said: "You have come to accept belief in Him without my permission! This surely is a plot you have hatched to expel the people from the land. You will soon come to know.

Said Firaun, “You have accepted faith in Him before I gave you permission! This is indeed a grand conspiracy you have plotted in the city, in order to expel its people from it; so now you will come to know!”

Said Pharaoh, 'You have believed in Him before I gave you leave. Surely this is a device you have devised in the city that you may expel its people from it. Now you shall know!

Said Pharaoh: "Have you come to believe in him ere I have given you permission? Behold, this is indeed a plot which you have cunningly devised in this [my] city in order to drive out its people hence! But in time you shall come to know, [my revenge]:

Fir'awn said:? believed ye in him ere I have given you leave? Verily this is a plot ye have plotted in the city that ye may drive forth the people thereof So presently ye shall know.

Fir'aun (Pharaoh) said: "You have believed in him [Musa (Moses)] before I give you permission. Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.

Pharaoh said, “Did you believe in Him before I have given you permission? This is surely a conspiracy you schemed in the city, in order to expel its people from it. You will surely know.”

Pharaoh said: 'What! Do you believe before you have my permission? Surely this is a plot you have contrived to drive out the rulers from the capital. So you shall see,

Fir`awn said: "You have believed in him [Musa] before I gave you permission. Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know."

Pharaoh said: Ye believe in Him before I give you leave! Lo! this is the plot that ye have plotted in the city that ye may drive its people hence. But ye shall come to know!

Pharaoh said, ‘Do you profess faith in Him before I may permit you? It is indeed a plot you have devised in the city to expel its people from it. Soon you will know [the consequences]!

Pharaoh said: 'Do you believe in Him before I permit? This is a plot that you have contrived in the city in order to expel its people from it. Now you shall know!

Said Pharaoh, "You believed in him before I gave you permission. Indeed, this is a conspiracy which you conspired in the city to expel therefrom its people. But you are going to know.

The Pharaoh said to the magicians, "You declared your belief in him (Moses) without my permission. This is a plot to throw my people out of their city. But you will soon know.

Firon said: Do you believe in Him before I have given you permission? Surely this is a plot which you have secretly devised in this city, that you may turn out of it its people, but you shall know:

Q<u>a</u>la firAAawnu <u>a</u>mantum bihi qabla an <u>ath</u>ana lakum inna h<u>atha</u> lamakrun makartumoohu fee almadeenati litukhrijoo minh<u>a</u> ahlah<u>a</u> fasawfa taAAlamoon<b>a</b>

Pharaoh said, "You dare believe in Him before I have given you permission? Behold, this is indeed a plot which you have devised in this city in order to drive its people out. But you shall soon know the consequences,

Said Pharaoh: "Believe ye in Him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences).

قَالَ فِرْعَوْنُ ءَامَنتُم بِهِۦ قَبْلَ أَنْ ءَاذَنَ لَكُمْ إِنَّ هَٰذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى ٱلْمَدِينَةِ لِتُخْرِجُوا۟ مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ

Pharaoh said threatening them because of their faith in Allah: 'Do you believe in Allah before I have given you permission to do so. This is only a trick you were deceiving people with, and a plot that you and Moses have planned to drive out the people of the city. But soon you will know what the consequences are and what an example I will make of you!'

Pharaoh said threatening them because of their faith in Allah: 'Do you believe in Allah before I have given you permission to do so. This is only a trick you were deceiving people with, and a plot that you and Moses have planned to drive out the people of the city. But soon you will know what the consequences are and what an example I will make of you!'

<p>The foregoing verses had a detailed account of the contest between the prophet Musa (علیہ السلام) and the sorcerers and that after their defeat the sorcerers declared their faith in Allah. Some historical reports say that subsequent to their declaration of faith in Allah, six hundred thousand more people followed suit and declared their belief in Allah. Before this open contest there were only two individuals believing in Allah. Now a great army of people became Muslims. It was, obviously an embarrassing situation for the Pharaoh. Like a clever politician he managed to conceal his state of mind before the people, and changed the situation by putting the blame of conspiracy and rebellion on the sorcerers. He claimed that they had joined hands with Musa (علیہ السلام) and Harun in order to create disorder in the country. Then he said to the sorcerers, “ You have believed in him before I permitted you." This was a threat to the sorcerers on the one hand, and on the other, he tried to convince his people that the sorcerers made a hasty decision in accepting their faith and fell prey to the trap of Musa (علیہ السلام) and Harun. Otherwise, he would have also believed in him in case Musa (علیہ السلام) and Harun proved truthful in their claim.</p><p>It was a clever design of Pharaoh. He tried to keep his people stay in their former ignorance and make people believe that the contest was pre-plotted between the prophet Musa (علیہ السلام) and the sorcerers. He cleverly twisted the fact that the miracle of Musa (علیہ السلام) and the open conversion of the sorcerers to the true Faith was purely to expose the ignorance and falsehood of the Pharaoh. He turned it into a political issue by saying, "So that you may expel its people from there." He wanted to make his people believe that they planned the whole matter to gain power over the country and expel the people from there.</p>

The foregoing verses had a detailed account of the contest between the prophet Musa (علیہ السلام) and the sorcerers and that after their defeat the sorcerers declared their faith in Allah. Some historical reports say that subsequent to their declaration of faith in Allah, six hundred thousand more people followed suit and declared their belief in Allah. Before this open contest there were only two individuals believing in Allah. Now a great army of people became Muslims. It was, obviously an embarrassing situation for the Pharaoh. Like a clever politician he managed to conceal his state of mind before the people, and changed the situation by putting the blame of conspiracy and rebellion on the sorcerers. He claimed that they had joined hands with Musa (علیہ السلام) and Harun in order to create disorder in the country. Then he said to the sorcerers, “ You have believed in him before I permitted you." This was a threat to the sorcerers on the one hand, and on the other, he tried to convince his people that the sorcerers made a hasty decision in accepting their faith and fell prey to the trap of Musa (علیہ السلام) and Harun. Otherwise, he would have also believed in him in case Musa (علیہ السلام) and Harun proved truthful in their claim.It was a clever design of Pharaoh. He tried to keep his people stay in their former ignorance and make people believe that the contest was pre-plotted between the prophet Musa (علیہ السلام) and the sorcerers. He cleverly twisted the fact that the miracle of Musa (علیہ السلام) and the open conversion of the sorcerers to the true Faith was purely to expose the ignorance and falsehood of the Pharaoh. He turned it into a political issue by saying, "So that you may expel its people from there." He wanted to make his people believe that they planned the whole matter to gain power over the country and expel the people from there.

<h2 class="title">Fir`awn threatens the Magicians after They believed in Musa and Their Response to Him</h2><p>Allah mentions the threats that the Fir`awn - may Allah curse him - made to the magicians after they believed Musa, peace be upon him, and the deceit and cunning that Fir`awn showed the people. Fir`awn said, </p><div class="text_uthmani arabic">إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا</div><p>(Surely, this is a plot which you have plotted in the city to drive out its people,) meaning Fir`awn proclaimed, `Musa's defeating you today was because you plotted with him and agreed to that.' Fir`awn also said, </p><div class="text_uthmani arabic">إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ</div><p>(He (Musa) is your chief who has taught you magic.) 20:71 However, Fir`awn and all those who had any sense of reason knew for sure that what Fir`awn said was utterly false. As soon as Musa came from Madyan, he called Fir`awn to Allah and demonstrated tremendous miracles and clear proofs for the Truth that he brought. Fir`awn then sent emissaries to various cities of his kingdom and collected magicians who were scattered throughout Egypt. Fir`awn and his people chose from them, summoned them, and Fir`awn promised them great rewards. These magicians were very eager to prevail over Musa in front of Fir`awn, so that they might become closer to him. Musa neither knew any of them nor saw or met them before. Fir`awn knew that, but he claimed otherwise to deceive the ignorant masses of his kingdom, just as Allah described them, </p><div class="text_uthmani arabic">فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ</div><p>(Thus he Fir`awn fooled his people, and they obeyed him.) 43:54 Certainly, a people who believed Fir`awn in his statement, </p><div class="text_uthmani arabic">أَنَاْ رَبُّكُمُ الاٌّعْلَى</div><p>("I am your lord, most high.") 79:24, are among the most ignorant and misguided creatures of Allah. In his Tafsir, As-Suddi reported that Ibn Mas`ud, Ibn `Abbas, and several other Companions, commented, </p><div class="text_uthmani arabic">إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ</div><p>("Surely, this is a plot which you have plotted in the city...") "Musa met the leader of the magicians and said to him, `If I defeat you, will you believe in me and bear witness that what I brought is the truth' The magician said, `Tomorrow, I will produce a type of magic that cannot be defeated by another magic. By Allah! If you defeat me, I will believe in you and testify to your truth.' Fir`awn was watching them, and this is why he said what he said." His statement, </p><div class="text_uthmani arabic">لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا</div><p>("to drive out its people"), means, so that you all cooperate to gain influence and power, replacing the chiefs and masters of this land. In this case, power in the state will be yours, </p><div class="text_uthmani arabic">فَسَوْفَ تَعْلَمُونَ</div><p>("but you shall come to know"), what I will do to you. He then explained his threat, </p><div class="text_uthmani arabic">لأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ</div><p>("Surely, I will cut off your hands and your feet from opposite sides.") by cutting the right hand and the left leg or the opposite, </p><div class="text_uthmani arabic">ثُمَّ لأصَلِّبَنَّكُمْ أَجْمَعِينَ</div><p>("then I will crucify you all.") just as he said in another Ayah, </p><div class="text_uthmani arabic">فِى جُذُوعِ النَّخْلِ</div><p>("Fi the trunks of date palms") 20:71, Fi in this Ayah means "on". Ibn `Abbas said that Fir`awn was the first to crucify and cut off hands and legs on opposite sides. The magicians said, </p><div class="text_uthmani arabic">إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ</div><p>("Verily, we are returning to our Lord.") They said, `We are now sure that we will go back to Allah. Certainly, Allah's punishment is more severe than your punishment and His torment for what you are calling us to, this day, and the magic you forced us to practice, is greater than your torment. Therefore, we will observe patience in the face of your punishment today, so that we are saved from Allah's torment.' They continued, </p><div class="text_uthmani arabic">رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا</div><p>("Our Lord! pour out on us patience"), with your religion and being firm in it, </p><div class="text_uthmani arabic">وَتَوَفَّنَا مُسْلِمِينَ</div><p>("and cause us to die as Muslims."), as followers of Your Prophet Musa, peace be upon him. They also said to Fir`awn, </p><div class="text_uthmani arabic">قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ وَالَّذِى فَطَرَنَا فَاقْضِ مَآ أَنتَ قَاضٍ إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ - إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى - إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى - وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى </div><p>("So decide whatever you desire to decree, for you can only decide for the life of this world. Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better to reward and more lasting in punishment. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live. But whoever comes to Him (Allah) as a believer, and has done righteous good deeds, for such are the high ranks (in the Hereafter).) 20:72-75. The magicians started the day as sorcerers and ended as honorable martyrs! Ibn `Abbas, `Ubayd bin `Umayr, Qatadah and Ibn Jurayj commented, "They started the day as sorcerers and ended it as martyrs." </p><div class="text_uthmani arabic">وَقَالَ الْمَلأ مِن قَوْمِ فِرْعَونَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُواْ فِى الاٌّرْضِ وَيَذَرَكَ وَءالِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِـى نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَـهِرُونَ - قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ </div>

Fir`awn threatens the Magicians after They believed in Musa and Their Response to HimAllah mentions the threats that the Fir`awn - may Allah curse him - made to the magicians after they believed Musa, peace be upon him, and the deceit and cunning that Fir`awn showed the people. Fir`awn said, إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا(Surely, this is a plot which you have plotted in the city to drive out its people,) meaning Fir`awn proclaimed, `Musa's defeating you today was because you plotted with him and agreed to that.' Fir`awn also said, إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ(He (Musa) is your chief who has taught you magic.) 20:71 However, Fir`awn and all those who had any sense of reason knew for sure that what Fir`awn said was utterly false. As soon as Musa came from Madyan, he called Fir`awn to Allah and demonstrated tremendous miracles and clear proofs for the Truth that he brought. Fir`awn then sent emissaries to various cities of his kingdom and collected magicians who were scattered throughout Egypt. Fir`awn and his people chose from them, summoned them, and Fir`awn promised them great rewards. These magicians were very eager to prevail over Musa in front of Fir`awn, so that they might become closer to him. Musa neither knew any of them nor saw or met them before. Fir`awn knew that, but he claimed otherwise to deceive the ignorant masses of his kingdom, just as Allah described them, فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ(Thus he Fir`awn fooled his people, and they obeyed him.) 43:54 Certainly, a people who believed Fir`awn in his statement, أَنَاْ رَبُّكُمُ الاٌّعْلَى("I am your lord, most high.") 79:24, are among the most ignorant and misguided creatures of Allah. In his Tafsir, As-Suddi reported that Ibn Mas`ud, Ibn `Abbas, and several other Companions, commented, إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ("Surely, this is a plot which you have plotted in the city...") "Musa met the leader of the magicians and said to him, `If I defeat you, will you believe in me and bear witness that what I brought is the truth' The magician said, `Tomorrow, I will produce a type of magic that cannot be defeated by another magic. By Allah! If you defeat me, I will believe in you and testify to your truth.' Fir`awn was watching them, and this is why he said what he said." His statement, لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا("to drive out its people"), means, so that you all cooperate to gain influence and power, replacing the chiefs and masters of this land. In this case, power in the state will be yours, فَسَوْفَ تَعْلَمُونَ("but you shall come to know"), what I will do to you. He then explained his threat, لأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ("Surely, I will cut off your hands and your feet from opposite sides.") by cutting the right hand and the left leg or the opposite, ثُمَّ لأصَلِّبَنَّكُمْ أَجْمَعِينَ("then I will crucify you all.") just as he said in another Ayah, فِى جُذُوعِ النَّخْلِ("Fi the trunks of date palms") 20:71, Fi in this Ayah means "on". Ibn `Abbas said that Fir`awn was the first to crucify and cut off hands and legs on opposite sides. The magicians said, إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ("Verily, we are returning to our Lord.") They said, `We are now sure that we will go back to Allah. Certainly, Allah's punishment is more severe than your punishment and His torment for what you are calling us to, this day, and the magic you forced us to practice, is greater than your torment. Therefore, we will observe patience in the face of your punishment today, so that we are saved from Allah's torment.' They continued, رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا("Our Lord! pour out on us patience"), with your religion and being firm in it, وَتَوَفَّنَا مُسْلِمِينَ("and cause us to die as Muslims."), as followers of Your Prophet Musa, peace be upon him. They also said to Fir`awn, قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ وَالَّذِى فَطَرَنَا فَاقْضِ مَآ أَنتَ قَاضٍ إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ - إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى - إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى - وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى ("So decide whatever you desire to decree, for you can only decide for the life of this world. Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better to reward and more lasting in punishment. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live. But whoever comes to Him (Allah) as a believer, and has done righteous good deeds, for such are the high ranks (in the Hereafter).) 20:72-75. The magicians started the day as sorcerers and ended as honorable martyrs! Ibn `Abbas, `Ubayd bin `Umayr, Qatadah and Ibn Jurayj commented, "They started the day as sorcerers and ended it as martyrs." وَقَالَ الْمَلأ مِن قَوْمِ فِرْعَونَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُواْ فِى الاٌّرْضِ وَيَذَرَكَ وَءالِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِـى نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَـهِرُونَ - قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ

"I will have your hands and feet on alternate sides cut off, and have you all crucified."

“I swear I will cut off your hands and your feet from alternate sides and then crucify you all.”

I shall assuredly cut off alternately your hands and feet, then I shall crucify you all together.'

most certainly shall I cut off your hands and your feet in great numbers, because of [your] perverseness, and then I shall most certainly crucify you, in great numbers, all together! "

Surely I will cut off your hands and feet on the opposite sides and thereafter I will crucify you all.

"Surely, I will cut off your hands and your feet on opposite sides, then I will crucify you all."

“I will cut off your hands and your feet on opposite sides; then I will crucify you all.”

I shall cut off your hands and feet on the opposite sides, and then crucify you all.'

"Surely, I will cut off your hands and your feet from opposite sides, then I will crucify you all."

Surely I shall have your hands and feet cut off upon alternate sides. Then I shall crucify you every one.

Surely I will cut off your hands and feet on opposite sides, and then I will surely crucify all of you.’

I will cut off on opposite sides a hand and a foot, and then crucify you all'

I will surely cut off your hands and your feet on opposite sides; then I will surely crucify you all."

I will cut off your hands and feet on the alternate sides and crucify you all."

I will certainly cut off your hands and your feet on opposite sides, then will I crucify you all together.

Laoqa<u>t</u>iAAanna aydiyakum waarjulakum min khil<u>a</u>fin thumma lao<u>s</u>allibannakum ajmaAAeen<b>a</b>

I will cut off your hands and feet on alternate sides and then crucify you all!"

"Be sure I will cut off your hands and your feet on apposite sides, and I will cause you all to die on the cross."

لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ

'I will cut off the right hand and left foot or the left hand and right foot of each of you, and would then crucify you on palm trunks, making an example of you to frighten whoever sees you.'

'I will cut off the right hand and left foot or the left hand and right foot of each of you, and would then crucify you on palm trunks, making an example of you to frighten whoever sees you.'

<p>After making all these strategic statements he threatened the sorcerers, first, with an indefinite remark saying, "Now you shall know (your end) ". Further specifying the threat, He said, لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْ‌جُلَكُم مِّنْ خِلَافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿124﴾ "I shall surely, cut your hands and legs from the opposite sides. Then I shall crucify you all together." By cutting from the opposite sides he meant the right hand and the left foot so that they are made completely disabled and invalid.</p>

After making all these strategic statements he threatened the sorcerers, first, with an indefinite remark saying, "Now you shall know (your end) ". Further specifying the threat, He said, لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْ‌جُلَكُم مِّنْ خِلَافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿124﴾ "I shall surely, cut your hands and legs from the opposite sides. Then I shall crucify you all together." By cutting from the opposite sides he meant the right hand and the left foot so that they are made completely disabled and invalid.

They answered: "We have (in any case) to go back to our Lord.

They said, “We shall return to our Lord.”

They said, 'Surely unto our Lord we are turning.

They answered: "Verily, unto our Sustainer do we turn-

They said: verily unto our Lord we are turning.

They said: "Verily, we are returning to our Lord.

They said, “It is to our Lord that we will return.”

They replied: 'We shall surely return to our Lord.

They said: "Verily, we are returning to our Lord."

They said: Lo! We are about to return unto our Lord!

They said, ‘Indeed we shall return to our Lord.

They replied: 'We shall surely turn to our Lord.

They said, "Indeed, to our Lord we will return.

The magicians said, "We will certainly return to Our Lord.

They said: Surely to our Lord shall we go back:

Q<u>a</u>loo inn<u>a</u> il<u>a</u> rabbin<u>a</u> munqaliboon<b>a</b>

They replied, "We shall surely return to our Lord.

They said: "For us, We are but sent back unto our Lord:

قَالُوٓا۟ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ

The magicians replied: 'Indeed we will return to our Lord alone, so we are not scared of what you threaten us with.'

The magicians replied: 'Indeed we will return to our Lord alone, so we are not scared of what you threaten us with.'

<p>The Pharaoh made all the efforts that he could to control his people. The belief in Allah, or "Iman' as it is called by the Qur'an, is a great power. When it finds it's way into one's heart, one finds himself as powerful as to face the whole world and all the forces gathered together against him. This was a great change. Only a few hours ago, the sorcerers were the worshippers of Pharaoh, but having faith in Allah they demonstrated such a great power and courage that in response to all the threats to their lives by the Pharaoh, they only said with perfect satisfaction that, in that case, إِنَّا إِلَىٰ رَ‌بِّنَا مُنقَلِبُونَ "To our Lord we are sure to return."</p><p>The sorcerers were fully aware of Pharaoh's power and authority over them. They did not say that Pharaoh will not be able to kill them because of their new faith. Their answer was to suggest that the whole life of this temporary world had no value in their eyes. Their satisfaction was due to the fact that they were sure of meeting the Lord of the worlds after passing away from this world. There they shall get an everlasting life of peace and comfort. Another interpretation of their answer is that though the Pharaoh had all the power to finish their life, but soon he will be presented before the Lord of the worlds where he shall be taken to account for his despotism. In another verse, the following statement is also included in the answer of the sorcerers, فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَـٰذِهِ الْحَيَاةَ الدُّنْيَا You may pass any judgment you can against us, but your judgment will be restricted to this worldly life." (72:20) This also shows their total indifference towards the temporary life of this world.</p>

The Pharaoh made all the efforts that he could to control his people. The belief in Allah, or "Iman' as it is called by the Qur'an, is a great power. When it finds it's way into one's heart, one finds himself as powerful as to face the whole world and all the forces gathered together against him. This was a great change. Only a few hours ago, the sorcerers were the worshippers of Pharaoh, but having faith in Allah they demonstrated such a great power and courage that in response to all the threats to their lives by the Pharaoh, they only said with perfect satisfaction that, in that case, إِنَّا إِلَىٰ رَ‌بِّنَا مُنقَلِبُونَ "To our Lord we are sure to return."The sorcerers were fully aware of Pharaoh's power and authority over them. They did not say that Pharaoh will not be able to kill them because of their new faith. Their answer was to suggest that the whole life of this temporary world had no value in their eyes. Their satisfaction was due to the fact that they were sure of meeting the Lord of the worlds after passing away from this world. There they shall get an everlasting life of peace and comfort. Another interpretation of their answer is that though the Pharaoh had all the power to finish their life, but soon he will be presented before the Lord of the worlds where he shall be taken to account for his despotism. In another verse, the following statement is also included in the answer of the sorcerers, فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَـٰذِهِ الْحَيَاةَ الدُّنْيَا You may pass any judgment you can against us, but your judgment will be restricted to this worldly life." (72:20) This also shows their total indifference towards the temporary life of this world.

"The only reason you have to hate us is that we believed in the signs of our Lord as they came to us. O our Lord, give us sufficient endurance that we may die submitting (to You)."

“And what did you dislike in us, except that we believed in the signs of our Lord when they came to us? Our Lord! Pour (bestow abundantly) patience on us, and bestow us death as Muslims.”

Thou takest vengeance upon us only because we have believed in the signs of our Lord when they came to us. Our Lord, pour out upon us patience, and gather us unto Thee surrendering.'

for thou takest vengeance on us only because we have come to believe in our Sustainer's messages as soon as they came to us. O our Sustainer! Shower us with patience in adversity, and make us die as men who have surrendered themselves unto Thee!"

And what is it for which thou takest vengeance on us save that we have believed in the signs of our Lord when they came unto us? Our Lord! pour out upon us perseverance and cause us to die as Muslims.

"And you take vengeance on us only because we believed in the Ayat (proofs, evidences, lessons, signs, etc.) of our Lord when they reached us! Our Lord! pour out on us patience, and cause us to die as Muslims."

“You are taking vengeance on us only because we have believed in the signs of our Lord when they have come to us.” “Our Lord! Pour out patience upon us, and receive our souls in submission.”

Will you punish us just because we believed in the signs of our Lord when they came to us? Our Lord! Shower us with perseverance and cause us to die as those who have submitted [to You].'

"And you take vengeance on us only because we believed in the Ayat of our Lord when they reached us! Our Lord! pour out on us patience, and cause us to die as Muslims."

Thou takest vengeance on us only forasmuch as we believed the tokens of our Lord when they came unto us. Our Lord! Vouchsafe unto us steadfastness and make us die as men who have surrendered (unto Thee).

You are vindictive toward us only because we have believed in the signs of our Lord, when they came to us.’ ‘Our Lord! Pour patience upon us, and grant us to die as Muslims.’

You would take revenge on us only because we believed in the signs of our Lord when they came to us. Lord, pour patience upon us and let us die as submitters (Muslims)'

And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die as Muslims [in submission to You]."

You only take revenge on us because we believed in the Lord when we saw His miracles. Lord, grant us patience and let us die Muslims (submitted to God)."

And you do not take revenge on us except because we have believed in the communications of our Lord when they came to us! Our Lord: Pour out upon us patience and cause us to die in submission.

Wam<u>a</u> tanqimu minn<u>a</u> ill<u>a</u> an <u>a</u>mann<u>a</u> bi<u>a</u>y<u>a</u>ti rabbin<u>a</u> lamm<u>a</u> j<u>a</u>atn<u>a</u> rabban<u>a</u> afrigh AAalayn<u>a</u> <u>s</u>abran watawaffan<u>a</u> muslimeen<b>a</b>

You would punish us only because we believed in the signs of our Lord when they were shown to us. Our Lord, pour patience upon us, and cause us to die in a state of submission to You."

"But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)!

وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ

'You are only finding fault in us because we had faith in the signs of our Lord when they came to us through Moses. If this is our crime, then we stand firmly by it.' Then they turned to Allah in prayer: 'O our Lord! Pour upon us patience so that we will be able to stand firmly for the truth and let us die in a state of surrendering in devotion to You, doing as You command, and following Your Messenger.'

'You are only finding fault in us because we had faith in the signs of our Lord when they came to us through Moses. If this is our crime, then we stand firmly by it.' Then they turned to Allah in prayer: 'O our Lord! Pour upon us patience so that we will be able to stand firmly for the truth and let us die in a state of surrendering in devotion to You, doing as You command, and following Your Messenger.'

<p>This great change in their thought and action was the result of their true faith in Allah. In addition to this, their faith opened the door of knowledge and wisdom upon them which is manifest from their invocation to Allah at this occasion. They prayed, رَ‌بَّنَا أَفْرِ‌غْ عَلَيْنَا صَبْرً‌ا وَتَوَفَّنَا مُسْلِمِين '` O Allah! Shower upon us patience and let death take us while we are Muslims." This prayer is not only a manifestation of knowledge and wisdom, but also the best means of getting out of the difficulty they were in. It is because perseverance and patience are the only keys to success over one's enemy.</p><p>The report of the commission formed for investigating the causes and effects of the World War has remarked that the Muslims who observe faith in Allah and in the Hereafter are the most valiant and brave people in the battle field, and the most patient in the times of difficulty because they have faith in Allah and in the Hereafter. This is why the German military officials, expert in military sciences, emphatically suggested that they should create honesty and sense of accountability in the Hereafter among their soldiers, as they are the great source of strength and courage. (Tafsir al-Manar)</p><p>It was A Miracle</p><p>The instant perfect change of mind of the sorcerers was, in no way, a lesser miracle than the other miracles of the prophet Musa (علیہ السلام) . Those who led a life of infidelity and ignorance for their whole life were instantly changed into the most cognizant, knowledgeable and true Muslims, as faithful as to readily sacrifice their life for their faith. It is a pity that the Muslims and the Muslim states are trying all other ways and means to make themselves powerful and strong, but have become neglectful of the real source of power and strength. That is faith, perseverance and patience.</p>

This great change in their thought and action was the result of their true faith in Allah. In addition to this, their faith opened the door of knowledge and wisdom upon them which is manifest from their invocation to Allah at this occasion. They prayed, رَ‌بَّنَا أَفْرِ‌غْ عَلَيْنَا صَبْرً‌ا وَتَوَفَّنَا مُسْلِمِين '` O Allah! Shower upon us patience and let death take us while we are Muslims." This prayer is not only a manifestation of knowledge and wisdom, but also the best means of getting out of the difficulty they were in. It is because perseverance and patience are the only keys to success over one's enemy.The report of the commission formed for investigating the causes and effects of the World War has remarked that the Muslims who observe faith in Allah and in the Hereafter are the most valiant and brave people in the battle field, and the most patient in the times of difficulty because they have faith in Allah and in the Hereafter. This is why the German military officials, expert in military sciences, emphatically suggested that they should create honesty and sense of accountability in the Hereafter among their soldiers, as they are the great source of strength and courage. (Tafsir al-Manar)It was A MiracleThe instant perfect change of mind of the sorcerers was, in no way, a lesser miracle than the other miracles of the prophet Musa (علیہ السلام) . Those who led a life of infidelity and ignorance for their whole life were instantly changed into the most cognizant, knowledgeable and true Muslims, as faithful as to readily sacrifice their life for their faith. It is a pity that the Muslims and the Muslim states are trying all other ways and means to make themselves powerful and strong, but have become neglectful of the real source of power and strength. That is faith, perseverance and patience.

And the leaders of Pharaoh's people said to him: "Would you allow Moses and his people to create disorder in the land and discard you and your gods?" He replied: "We shall now slay their sons and spare their women, and subdue them."

The chieftains of Firaun’s people said, “Are you releasing Moosa and his people to cause turmoil in the land, and for Moosa to abandon you and your appointed deities?” He said, “We shall now slay their sons and spare their women; and indeed we have power over them.”

Then said the Council of the people of Pharaoh, 'Wilt thou leave Moses and his people to work corruption in the land, and leave thee and thy gods?' Said he, 'We shall slaughter their sons and spare their women; surely we are triumphant over them!'

And the great ones among Pharaoh's people said: "Wilt thou allow Moses and his people to spread corruption on earth, and to [cause thy people to] forsake thee and thy gods?" [Pharaoh] replied: "We shall slay their sons in great numbers and shall spare [only] their women: for, verily, we hold sway over them!"

And the chiefs of the people of Fir'awn said: wilt thou leave alone Musa and his people to act corruptly in the land and to leave alone thee and thy gods! He said: soon we shall slay their sons and let live their women, and we are masters over them.

The chiefs of Fir'aun's (Pharaoh) people said: "Will you leave Musa (Moses) and his people to spread mischief in the land, and to abandon you and your gods?" He said: "We will kill their sons, and let live their women, and we have indeed irresistible power over them."

The chiefs of Pharaoh's people said, “Will you let Moses and his people cause trouble in the land, and forsake you and your gods?” He said, “We will kill their sons, and spare their women. We have absolute power over them.”

The elders of Pharaoh's people said: 'Will you leave alone Moses and his people to spread mischief in the land, and forsake you and your gods?' Pharaoh replied: 'We will kill their male children and spare their female ones. For indeed we hold irresistible sway over them.'

The chiefs of Fir`awn's people said: "Will you leave Musa and his people to spread mischief in the land, and to abandon you and your gods" He said: "We will kill their sons, and let their women live, and we have indeed irresistible power over them."

The chiefs of Pharaoh's people said: (O King), wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them.

The elite of Pharaoh’s people said, ‘Will you leave Moses and his people to cause corruption in the land, and to abandon you and your gods?’ He said, ‘We will kill their sons and spare their women, and indeed we are dominant over them.’

The assembly of Pharaoh's nation said: 'Will you allow Moses and his nation to corrupt in the land and to forsake you and your gods' He replied: 'We will put their sons to death and spare their women, indeed we are conquerors over them'

And the eminent among the people of Pharaoh said," Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?" [Pharaoh] said, "We will kill their sons and keep their women alive; and indeed, we are subjugators over them."

Some of the Pharaohs people said, "Will you let Moses and his people destroy the land and disregard you and your gods?" The Pharaoh said, "We will kill their sons and leave their women alive; they are under our domination."

And the chiefs of Firon's people said: Do you leave Musa and his people to make mischief in the land and to forsake you and your gods? He said: We will slay their sons and spare their women, and surely we are masters over them.

Waq<u>a</u>la almalao min qawmi firAAawna ata<u>th</u>aru moos<u>a</u> waqawmahu liyufsidoo fee alar<u>d</u>i waya<u>th</u>araka wa<u>a</u>lihataka q<u>a</u>la sanuqattilu abn<u>a</u>ahum wanasta<u>h</u>yee nis<u>a</u>ahum wainn<u>a</u> fawqahum q<u>a</u>hiroon<b>a</b>

The chiefs of Pharaoh's people said, "Will you allow Moses and his people to spread corruption in the land, and to forsake you and your gods?" He replied, "We shall kill their male children and spare only the females. We have complete power over them."

Said the chiefs of Pharaoh's people: "Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?" He said: "Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."

وَقَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُۥ لِيُفْسِدُوا۟ فِى ٱلْأَرْضِ وَيَذَرَكَ وَءَالِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْىِۦ نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَٰهِرُونَ

The leaders and notables people among Pharaoh’s people urged Pharaoh, provoking him to act against Moses and the believers who were with him. They said: 'Will you leave Moses and his people to spread corruption in the land, abandoning you and your gods, and calling to the worship of Allah alone?' Pharaoh said: 'We will kill the sons of the Children of Israel, and let their women live to serve us, and we have complete power over them.'

The leaders and notables people among Pharaoh’s people urged Pharaoh, provoking him to act against Moses and the believers who were with him. They said: 'Will you leave Moses and his people to spread corruption in the land, abandoning you and your gods, and calling to the worship of Allah alone?' Pharaoh said: 'We will kill the sons of the Children of Israel, and let their women live to serve us, and we have complete power over them.'

<p>Pharaoh was frightened</p><p>It is to be noted that the Pharaoh was in some degree successful in keeping his ignorant people in their former ignorance through his clever and false statements, but at the same time, they strangely noted that all the fury and rage of Pharaoh was limited to the sorcerers only. He did not dare say a word against the prophets Musa (علیہ السلام) and Harun who were his real opponents. This is obvious from the following statement of his people: أَتَذَرُ‌ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْ‌ضِ وَيَذَرَ‌كَ وَآلِهَتَكَ ۚ"Do you leave Musa (علیہ السلام) and his people alone to spread disorder in the land, even when he abandons you and your gods?"</p><p>Pharaoh had no convincing answer to this question. He only said, سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُ‌ونَ "We shall slaughter their sons and let their women live, and we have full power over them."</p><p>According to the commentators of the Holy Qur'an, Pharaoh tried to satisfy his people saying that by killing their males and leaving their women alive, he shall totally eliminate them within a period of time. Their women shall be spared to serve his people as maid servants. In fact, Pharaoh was so frightened by the miracle of the prophet Musa (علیہ السلام) that even at this occasion when he was threatening to kill all the men of Israelites, he could not utter a single word of threat against Musa and Harun (علیہ السلام) Maulana Rumi said:</p><p>ھر کہ ترسید از حق وتقوی گزید</p><p>ترسید ازوی جن و انس و ھر کہ دید</p><p>"Whoever adopts 'Taqwa' and fears Allah is feared by all human beings and spirits" .</p><p>The above statement of Pharaoh's people, 'Even when he abandons you and your gods' makes us understand that Pharaoh himself used to worship other gods, even though he claimed to be the god of his people. The law about killing of the males of the Israelites and leaving their women alive was now promulgated the second time. The first time it was put into force prior to the birth of the prophet Musa (علیہ السلام) . He was witnessing the failure of this law up to this day which was evident from the huge crowd of the Israelites present at this occasion. When Allah intends to bring disgrace to a people, all they contrive leads to nothing but disaster. We shall soon see that this tyranny and oppression, at last, led him and his people to an ignominious end.</p>

Pharaoh was frightenedIt is to be noted that the Pharaoh was in some degree successful in keeping his ignorant people in their former ignorance through his clever and false statements, but at the same time, they strangely noted that all the fury and rage of Pharaoh was limited to the sorcerers only. He did not dare say a word against the prophets Musa (علیہ السلام) and Harun who were his real opponents. This is obvious from the following statement of his people: أَتَذَرُ‌ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْ‌ضِ وَيَذَرَ‌كَ وَآلِهَتَكَ ۚ"Do you leave Musa (علیہ السلام) and his people alone to spread disorder in the land, even when he abandons you and your gods?"Pharaoh had no convincing answer to this question. He only said, سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُ‌ونَ "We shall slaughter their sons and let their women live, and we have full power over them."According to the commentators of the Holy Qur'an, Pharaoh tried to satisfy his people saying that by killing their males and leaving their women alive, he shall totally eliminate them within a period of time. Their women shall be spared to serve his people as maid servants. In fact, Pharaoh was so frightened by the miracle of the prophet Musa (علیہ السلام) that even at this occasion when he was threatening to kill all the men of Israelites, he could not utter a single word of threat against Musa and Harun (علیہ السلام) Maulana Rumi said:ھر کہ ترسید از حق وتقوی گزیدترسید ازوی جن و انس و ھر کہ دید"Whoever adopts 'Taqwa' and fears Allah is feared by all human beings and spirits" .The above statement of Pharaoh's people, 'Even when he abandons you and your gods' makes us understand that Pharaoh himself used to worship other gods, even though he claimed to be the god of his people. The law about killing of the males of the Israelites and leaving their women alive was now promulgated the second time. The first time it was put into force prior to the birth of the prophet Musa (علیہ السلام) . He was witnessing the failure of this law up to this day which was evident from the huge crowd of the Israelites present at this occasion. When Allah intends to bring disgrace to a people, all they contrive leads to nothing but disaster. We shall soon see that this tyranny and oppression, at last, led him and his people to an ignominious end.

<h2 class="title">Fir`awn vows to kill the Children of Israel, Who complain to Musa; Allah promises Them Victory</h2><p>Allah mentions the conspiracy of Fir`awn and his people, their ill intentions and their hatred for Musa and his people. </p><div class="text_uthmani arabic">وَقَالَ الْمَلأ مِن قَوْمِ فِرْعَونَ</div><p>(The chiefs of Fir`awn's people said), to Fir`awn, </p><div class="text_uthmani arabic">أَتَذَرُ مُوسَى وَقَوْمَهُ</div><p>("Will you leave Musa and his people"), will you let them be free, </p><div class="text_uthmani arabic">لِيُفْسِدُواْ فِى الاٌّرْضِ</div><p>("to spread mischief in the land"), spreading unrest among your subjects and calling them to worship their Lord instead of you Amazingly, these people were worried that Musa and his people would cause mischief! Rather, Fir`awn and his people are the mischief-makers, but they did not realize it. They said, </p><div class="text_uthmani arabic">وَيَذَرَكَ وَءالِهَتَكَ</div><p>("and to abandon you and your gods") `Your gods', according to Ibn `Abbas, as As-Suddi narrated from him, "Were cows. Whenever they saw a beautiful cow, Fir`awn would command them to worship it. This is why As-Samiri, made the statue of a calf that seemed to moo for the Children of Israel." Fir`awn accepted his people's recommendation, saying, </p><div class="text_uthmani arabic">سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِـى نِسَآءَهُمْ</div><p>("We will kill their sons, and let their women live") thus reiterating his previous order concerning the Children of Israel. He had tormented them killing every newly born male before Musa was born, so that Musa would not live. However, the opposite of what Fir`awn sought and intended occurred. The same end struck Fir`awn that he intended to subjugate and humiliate the Children of Israel with. Allah gave victory to the Children of Israel, humiliated and disgraced Fir`awn, and caused him to drown along with his soldiers. When Fir`awn insisted on his evil plot against the Children of Israel, </p><div class="text_uthmani arabic">قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ</div><p>(Musa said to his people: "Seek help in Allah and be patient") and promised them that the good end will be theirs and that they will prevail, saying, </p><div class="text_uthmani arabic">إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَ</div><div class="text_uthmani arabic">قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا</div><p>("Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for the pious and righteous persons." They said: "We suffered troubles before you came to us, and since you have come to us.") The Children of Israel replied to Musa, `they (Fir`awn and his people) inflicted humiliation and disgrace on us, some you witnessed, both before and after you came to us, O Musa'! Musa replied, reminding them of their present situation and how it will change in the future, </p><div class="text_uthmani arabic">عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ</div><p>("It may be that your Lord will destroy your enemy. ..") encouraging them to appreciate Allah when the afflictions are removed and replaced by a bounty. </p>

Fir`awn vows to kill the Children of Israel, Who complain to Musa; Allah promises Them VictoryAllah mentions the conspiracy of Fir`awn and his people, their ill intentions and their hatred for Musa and his people. وَقَالَ الْمَلأ مِن قَوْمِ فِرْعَونَ(The chiefs of Fir`awn's people said), to Fir`awn, أَتَذَرُ مُوسَى وَقَوْمَهُ("Will you leave Musa and his people"), will you let them be free, لِيُفْسِدُواْ فِى الاٌّرْضِ("to spread mischief in the land"), spreading unrest among your subjects and calling them to worship their Lord instead of you Amazingly, these people were worried that Musa and his people would cause mischief! Rather, Fir`awn and his people are the mischief-makers, but they did not realize it. They said, وَيَذَرَكَ وَءالِهَتَكَ("and to abandon you and your gods") `Your gods', according to Ibn `Abbas, as As-Suddi narrated from him, "Were cows. Whenever they saw a beautiful cow, Fir`awn would command them to worship it. This is why As-Samiri, made the statue of a calf that seemed to moo for the Children of Israel." Fir`awn accepted his people's recommendation, saying, سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِـى نِسَآءَهُمْ("We will kill their sons, and let their women live") thus reiterating his previous order concerning the Children of Israel. He had tormented them killing every newly born male before Musa was born, so that Musa would not live. However, the opposite of what Fir`awn sought and intended occurred. The same end struck Fir`awn that he intended to subjugate and humiliate the Children of Israel with. Allah gave victory to the Children of Israel, humiliated and disgraced Fir`awn, and caused him to drown along with his soldiers. When Fir`awn insisted on his evil plot against the Children of Israel, قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُواْ بِاللَّهِ وَاصْبِرُواْ(Musa said to his people: "Seek help in Allah and be patient") and promised them that the good end will be theirs and that they will prevail, saying, إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ وَالْعَـقِبَةُ لِلْمُتَّقِينَقَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا("Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for the pious and righteous persons." They said: "We suffered troubles before you came to us, and since you have come to us.") The Children of Israel replied to Musa, `they (Fir`awn and his people) inflicted humiliation and disgrace on us, some you witnessed, both before and after you came to us, O Musa'! Musa replied, reminding them of their present situation and how it will change in the future, عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ("It may be that your Lord will destroy your enemy. ..") encouraging them to appreciate Allah when the afflictions are removed and replaced by a bounty.

Said Moses to his people: "Invoke the help of God and be firm. The earth belongs to God: He can make whom He wills among His creatures inherit it. The future is theirs who take heed for themselves."

Moosa said to his people, “Seek the help of Allah and patiently endure; indeed the Owner of the earth is Allah – He appoints as its successor whomever He wills; and the final triumph is for the pious.”

Said Moses to his people, 'Pray for succour to God, and be patient; surely the earth is God's and He bequeaths it to whom He will among His servants. The issue ultimate is to the godfearing.'

[And] Moses said unto his people: "Turn unto God for aid, and have patience in adversity. Verily, all the earth belongs to God: He gives it as a heritage - to such as He wills of His servants; and the future belongs to the God-conscious!"

Musa said unto his people: seek help in Allah and persevere; verily the earth is Allah's; He maketh whomsoever He willeth of His bondmen inherit it, and the happy end is of the God-fearing.

Musa (Moses) said to his people: "Seek help in Allah and be patient. Verily, the earth is Allah's. He gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the Muttaqun (pious - see V. 2:2)."

Moses said to his people, “Seek help in God, and be patient. The earth belongs to God. He gives it in inheritance to whomever He wills of His servants, and the future belongs to the righteous.”

Moses said to his people: 'Seek help from Allah and be steadfast. The earth is Allah's, He bestows it on those of His servants He chooses. The end of things belongs to the God-fearing.'

Musa said to his people: "Seek help in Allah and be patient. Verily, the earth is Allah's. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for the pious and righteous persons."

And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).

Moses said to his people, ‘Turn to Allah for help and be patient. The earth indeed belongs to Allah, and He gives its inheritance to whomever He wishes of His servants, and the outcome will be in favour of the Godwary.’

Moses said to his nation: 'Seek help from Allah and be patient. The earth belongs to Allah; He gives it as a heritage to whom He chooses amongst His worshipers. The outcome is for the cautious'

Said Moses to his people, "Seek help through Allah and be patient. Indeed, the earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous."

Moses told his people to seek help from God and exercise patience. The earth belongs to Him and He has made it the heritage of whichever of His servants He chooses. The final victory is for the pious ones.

Musa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil).

Q<u>a</u>la moos<u>a</u> liqawmihi istaAAeenoo bi<b>A</b>ll<u>a</u>hi wa<b>i</b><u>s</u>biroo inna alar<u>d</u>a lill<u>a</u>hi yoorithuh<u>a</u> man yash<u>a</u>o min AAib<u>a</u>dihi wa<b>a</b>lAA<u>a</u>qibatu lilmuttaqeen<b>a</b>

Moses said to his people, "Turn to God for help and be patient. The earth belongs to God. He gives it to those of His servants whom He chooses, and the future belongs to the God-fearing."

Said Moses to his people: "Pray for help from Allah, and (wait) in patience and constancy: for the earth is Allah's, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous.

قَالَ مُوسَىٰ لِقَوْمِهِ ٱسْتَعِينُوا۟ بِٱللَّهِ وَٱصْبِرُوٓا۟ إِنَّ ٱلْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِۦ وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ

Moses advised his people: 'O people, ask for the help of Allah alone to remove hardship from you and to bring good, and be patient with the trial we have being given. For indeed the earth belongs to Allah alone, and it does not belong to Pharaoh or anyone else to do as they please in it. Rather, Allah, according to His will, gives turns to different people to have authority in the land, but the good end on earth is for those who have faith, follow the commands of their Lord and stay away from what He has prohibited – they will achieve the good end despite the tests and trials they are given.'

Moses advised his people: 'O people, ask for the help of Allah alone to remove hardship from you and to bring good, and be patient with the trial we have being given. For indeed the earth belongs to Allah alone, and it does not belong to Pharaoh or anyone else to do as they please in it. Rather, Allah, according to His will, gives turns to different people to have authority in the land, but the good end on earth is for those who have faith, follow the commands of their Lord and stay away from what He has prohibited – they will achieve the good end despite the tests and trials they are given.'

<p>After being defeated by the prophet Musa (علیہ السلام) ، Pharaoh enforced the law of killing the male children of the Israelites. They were greatly alarmed of the punishment they had experienced before the coming of the prophet Musa (علیہ السلام) . The prophet Musa (علیہ السلام) was also mindful of this fact. Out of his kindness, he offered two wise solutions to the Israelites. He said to them that only way of getting out of this trial was, firstly, to seek help from Allah and, secondly, to remain patient until the things change into their favour. He also promised them that they shall inherit the whole land if they faithfully observed the two instructions. This is what the verse said فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَـٰذِهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُ‌وا بِمُوسَىٰ وَمَن مَّعَهُ ۗ أَلَا إِنَّمَا طَائِرُ‌هُمْ عِندَ اللَّـهِ وَلَـٰكِنَّ أَكْثَرَ‌هُمْ لَا يَعْلَمُونَ ﴿131﴾ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِّتَسْحَرَ‌نَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿132﴾ "Seek help from Allah and be patient; surely, the land belongs to Allah, He lets whomsoever He wills inherit it, from among his servants." This implies that all the lands belong to Allah, and He lets whomsoever He wills inherit the land. And decidedly the end result is for the God-fearing. So, if they observe 'Taqwa' (keep away from disobedience) by acting upon the two instructions offered above they shall ultimately rule the whole country.</p><p>The Only Way To Success</p><p>A little reflection over the above two teachings of the prophet Musa (علیہ السلام) will show that it is the sovereign remedy which never fails against any difficulty. The first ingredient of this recipe is seeking help from Allah which is the essence of the remedy. It is for the obvious reason that if the Creator of the universe comes to one's help who is there to stop Him? Maulana Rumi said in a couplet:</p><p>خاک و باد و آب و آتش بندہ اند</p><p>بامن وتو مردہ باحق زندہ اند</p><p>"The earth, the air, the water and the fire, all are servants of Allah. To me and to you they are dead, but to Allah they are full of life."</p><p>It is reported in a Hadith: When Allah wills to do something everything turns in favour of that purpose. Therefore, nothing is more powerful against an enemy than seeking Allah's help with all the sincerity of one's heart. Simply uttering out some formula words for seeking help are not enough.</p><p>The second important ingredient of the recipe is being patient. The Arabic word 'Sabr' rendered as patience literally signifies to keep oneself under one's control against unfavourable happenings. It is common knowledge that nothing significant can be achieved without undergoing difficulties and hardships. One who readily prepares himself to face hardships is generally successful in most of his objectives. The Holy Prophet ﷺ said in a Tradition, "No greater blessing has been given to anyone other than patience." (Abu Dawud)</p>

After being defeated by the prophet Musa (علیہ السلام) ، Pharaoh enforced the law of killing the male children of the Israelites. They were greatly alarmed of the punishment they had experienced before the coming of the prophet Musa (علیہ السلام) . The prophet Musa (علیہ السلام) was also mindful of this fact. Out of his kindness, he offered two wise solutions to the Israelites. He said to them that only way of getting out of this trial was, firstly, to seek help from Allah and, secondly, to remain patient until the things change into their favour. He also promised them that they shall inherit the whole land if they faithfully observed the two instructions. This is what the verse said فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَـٰذِهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُ‌وا بِمُوسَىٰ وَمَن مَّعَهُ ۗ أَلَا إِنَّمَا طَائِرُ‌هُمْ عِندَ اللَّـهِ وَلَـٰكِنَّ أَكْثَرَ‌هُمْ لَا يَعْلَمُونَ ﴿131﴾ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِّتَسْحَرَ‌نَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿132﴾ "Seek help from Allah and be patient; surely, the land belongs to Allah, He lets whomsoever He wills inherit it, from among his servants." This implies that all the lands belong to Allah, and He lets whomsoever He wills inherit the land. And decidedly the end result is for the God-fearing. So, if they observe 'Taqwa' (keep away from disobedience) by acting upon the two instructions offered above they shall ultimately rule the whole country.The Only Way To SuccessA little reflection over the above two teachings of the prophet Musa (علیہ السلام) will show that it is the sovereign remedy which never fails against any difficulty. The first ingredient of this recipe is seeking help from Allah which is the essence of the remedy. It is for the obvious reason that if the Creator of the universe comes to one's help who is there to stop Him? Maulana Rumi said in a couplet:خاک و باد و آب و آتش بندہ اندبامن وتو مردہ باحق زندہ اند"The earth, the air, the water and the fire, all are servants of Allah. To me and to you they are dead, but to Allah they are full of life."It is reported in a Hadith: When Allah wills to do something everything turns in favour of that purpose. Therefore, nothing is more powerful against an enemy than seeking Allah's help with all the sincerity of one's heart. Simply uttering out some formula words for seeking help are not enough.The second important ingredient of the recipe is being patient. The Arabic word 'Sabr' rendered as patience literally signifies to keep oneself under one's control against unfavourable happenings. It is common knowledge that nothing significant can be achieved without undergoing difficulties and hardships. One who readily prepares himself to face hardships is generally successful in most of his objectives. The Holy Prophet ﷺ said in a Tradition, "No greater blessing has been given to anyone other than patience." (Abu Dawud)

They said: "We were oppressed before you came, and have been since you have come to us." He answered: "It may well be that soon God may destroy your enemy and make you inherit the land, and then see how you behave."

They said, “We have been oppressed before you came to us, and after you have come to us”; he said, “It is likely that your Lord may destroy your enemy and in his place make you the rulers of the earth, and then see what deeds you perform.”

They said, 'We have been hurt before thou camest to us, and after thou camest to us.' He said, 'Perchance your Lord will destroy your enemy, and will make you successors in the land, so that He may behold how you shall do.'

[But the children of Israel] said: "We have suffered hurt ere thou camest to us and since thou hast come to us!" [Moses] replied: "It may well be that your Sustainer will destroy your foe and make you inherit the earth: and thereupon he will behold how you act."

They said: oppressed we have been ere thou camest unto us and since thou hast come unto us. He said: belike your Lord will destroy your enemy and establish yougs in their stead in the land, thathe may see what wise ye act.

They said: "We (Children of Israel) had suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act?"

They said, “We were persecuted before you came to us, and after you came to us.” He said, “Perhaps your Lord will destroy your enemy, and make you successors in the land; then He will see how you behave.”

The people of Moses replied: 'We were oppressed before your coming to us and after it.' Moses said: 'Your Lord will soon destroy your enemy and make you rulers in the land. Then He will see how you act.'

They said: "We suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act"

They said: We suffered hurt before thou camest unto us, and since thou hast come unto us. He said: It may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave.

They said, ‘We were tormented before you came to us and [also] after you came to us.’ He said, ‘Maybe your Lord will destroy your enemy and make you successors in the land, and then He will see how you act.’

They replied: 'We were hurt before you came to us, and after you came to us' He said: 'Your Lord may destroy your enemies and make you inheritors in the land. Then He will see how you conduct yourselves'

They said, "We have been harmed before you came to us and after you have come to us." He said, "Perhaps your Lord will destroy your enemy and grant you succession in the land and see how you will do."

His people said, "We suffered a great deal before you came and we are still suffering even after you have come." Moses (tried to encourage them) by saying, "There is hope that your Lord will destroy your enemies and make you (their) successors in the land. So consider how you act."

They said: We have been persecuted before you came to us and since you have come to us. He said: It may be that your Lord will destroy your enemy and make you rulers in the land, then He will see how you act.

Q<u>a</u>loo oo<u>th</u>een<u>a</u> min qabli an tatiyan<u>a</u> wamin baAAdi m<u>a</u> jitan<u>a</u> q<u>a</u>la AAas<u>a</u> rabbukum an yuhlika AAaduwwakum wayastakhlifakum fee alar<u>d</u>i fayan<i><u>th</u></i>ura kayfa taAAmaloon<b>a</b>

They replied, "We were being persecuted before you came to us, and we are still being persecuted." He said, "Your Lord may well destroy your enemy and make you successors to the land. Then He will see how you conduct yourselves."

They said: "We have had (nothing but) trouble, both before and after thou camest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds."

قَالُوٓا۟ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِنۢ بَعْدِ مَا جِئْتَنَا قَالَ عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى ٱلْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ

The Children of Israel said to Moses (peace be upon him): 'We suffered at the hands of Pharaoh before you came to us and after you have come, with Pharaoh killing our sons and letting our women live.' Moses (peace be upon him) advised them giving them hope of release from their trial: 'It may be that Allah might destroy your enemy, Pharaoh and his people, and establish you on the earth after them, seeing whether you behave with thankfulness or ingratitude.'

The Children of Israel said to Moses (peace be upon him): 'We suffered at the hands of Pharaoh before you came to us and after you have come, with Pharaoh killing our sons and letting our women live.' Moses (peace be upon him) advised them giving them hope of release from their trial: 'It may be that Allah might destroy your enemy, Pharaoh and his people, and establish you on the earth after them, seeing whether you behave with thankfulness or ingratitude.'

<p>The Israelites who seemed to have no conception of such matters could not understand how patience alone could free them from Pharaoh's punishment and bring them success against him. They blamed the prophet Musa (علیہ السلام) saying:</p><p>قَالُوا أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا</p><p>We have been persecuted before you came to us as well as after you came to us."</p><p>What they meant, perhaps, was that they were looking for a prophet to deliver them from the oppression of the Pharaoh, but their fate remained unchanged even after he came to them. The prophet Musa answered to them:</p><p>عَسَىٰ رَ‌بُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْ‌ضِ فَيَنظُرَ‌ كَيْفَ تَعْمَلُونَ</p><p>'It is likely that your Lord will destroy your enemy and make you successors in the earth that He may see how then, you act.'</p><p>Sovereignty is a test</p><p>The last phrase of the verse has provided with a wise observation that sovereignty or dominion is not in itself an aim or objective but a means to achieve the objective of making peace and justice prevail in the land. Sovereignty or dominion is a sacred trust bestowed upon by Allah for making good prevail over evil. The verse has warned them that, in case they are bestowed this trust, they should not forget the ill fate of those who were before them.</p><p>Though the direct addressee of the verse are the Israelites, but indirectly the verse has thrown a warning to all those trusted with rule or dominion. Sovereignty or power, in fact, belongs to Allah alone. Allah has made man his deputy on the earth. He is the One who designates man with power and takes it away when He so wills. This is what the following verse means:</p><p>تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ</p><p>You give power to whom You please, and You strip off power from whom You please." (3:26)</p><p>The power and rule, therefore, is a test for the rulers to see how far they have fulfilled their duty of establishing peace and justice and making good prevail over evil.</p><p>Abu Hayyan in his Tafsir Al-Bahr-al Muhit has included the following event under the comments on this verse: ` Amr ibn ` Ubaid once visited Mansur, the second caliph of the Abbaside dynasty, prior to his designation to caliphate and recited this verse: 'It is likely that Allah will destroy your enemy and make you successor in the earth.' This was a sort of prediction by ` Amr ibn ` Ubaid of his succession to the throne. Soon after Mansur succeeded to the throne and became the Caliph. ` Amr ibn ` Ubaid came to the Caliph again. Mansur reminded him of the prediction made by him. Amr ibn ` Ubaid instantly answered, "Well, the first part of the prediction has come true and you have become the Caliph, but the second part of it still remains unfulfilled. The verse also contains this phrase, فَیَنظُرَ کَیفَ تَعمَلُون "Then, He will see how you act." Amr ibn ` Ubaid suggested that gaining power is not a matter of pride because thereafter, Allah judges the acts of those in authority and sees how they make use of this trust.</p>