Surah Al-Hud: Difference between revisions

This surah has 123 verses. <ref name=":0">Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2 (Beirut: Dar al-Kitab al-Arabi 1986), Page 377</ref> According to Kufi qaris (Quranic reciters), it has 123 verses; according to those from Damascus, and the first qaris of Madina (termed as the First Madanis), it has 120 verses; and according to others, it has 121 verses. This Surah comes after Surah Yunus, in which the final verse instructs the adherence of (Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 5 (Beirut: Muassasa al-Ilmi li al-Matbuat, 1988), Page 212)) revelation and continuingly. Surah Hud explains and breaks down the concept of revelation.  

In truth, this surah strives to elucidate the motive and explain the summary of the verses in the Holy Quran. It must be noted that all of the Quranic verses, with their various explanations, are rooted in one principle which is the basis of religion, and this principle is that of tawheed (Oneness of Allah). <ref name=":4">Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10 (Qum: 1982), Page 134</ref>  

Command to adhere to tawheed which is one of the main reasons for revealing the Quran.  

This verse was been revealed about Akhnas ibn Shariq. He was a smooth-spoken individual who rushed to praise the Holy Messenger, but had deceit and hypocrisy hidden in his heart. <ref name=":7">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 379</ref> “یثْنُونَ صُدُورَهُم” means to falsify and deviate from the truth and it has been said that this verse was revealed regarding hypocrisy. <ref name=":8">Ibid., Pages 378-379</ref> أَلا حِینَ یسْتَغْشُونَ ثِیابَهُمْ"” refers to a time when the kuffar (disbelievers) would wrap their heads in their cloaks so that the Holy Prophet would not notice them, but Allah is aware of all that which is apparent and hidden. It has been said that this phrase is an implication of their fall into darkness, just like they went into the darkness of ignorance inside of their cloaks. <ref name=":9">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 216</ref>  

Speak about the sustenance of all living beings, and the creation of the heavens and the Earth; and the misperceptions of human beings regarding Divine activity.

The sustenance of all living things is provided through Allah’s undertaking, and in terms of Divine activity this reflects the act of sustaining. <ref name=":10">Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 149</ref> The creation of the heavens and the Earth is initiated upon the existence of a substance which is made up of substantial parts, in which Allah, the Exalted, divided this generous substance into portions, and separated them from one another. From a section of it, in two junctures of time, He created the Earth, and then after that He turned to the heaven, which was smoke at that time. He divided it into components and in two junctures of time made it into seven heavens. <ref name=":11">Ibid., Page 151</ref>  What is meant by “وَ کانَ عَرْشُهُ عَلَی الْماء” is that Allah’s firm authority is based upon the life-giving attribute of water. <ref name=":11" />  

These verses oppose the views of the polytheists, who proclaim that the Quran was a text brought by man, and argue that if it was a Divine text, then why was the Prophet not accompanied by an angel from the heavens? Allah consoled the Prophet and the contents of verse 12 invited the Prophet to put his trust in Allah alone, and that the delivery of revelation will be done with an expanded heart. <ref name=":12">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 382</ref>  This was good news (bisharah) about the victory of the Prophet of Islam, just like his brothers - the other Prophets - who were patient and eventually became victorious. <ref name=":13">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 268</ref> In continuation of the verses, it engages in a challenge with a group of the disbelievers regarding the Holy Quran, and proposes that they bring about ten chapters of its like, and seek help from whoever they like in this matter, if they believe that this Book is a lie. <ref name=":12" /> This challenge points to the miraculous attribute of the Holy Quran. <ref name=":14">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 269</ref>  

It has been said that the intent behind the word ‘witness’ is the revelation of the Quran, similar to how the Torah was a witness before it. <ref name=":15">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 385</ref> Likewise, Jibrael, the Holy Messenger, and according to a tradition - Ali ibn Abi Talib - are the application of ‘witness.’ <ref name=":16">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 270</ref> In continuation, it discusses the state of those who showed contempt towards Allah and how their shame will be made apparent before all of creation. <ref name=":17">Ibid., Page 272</ref> Their punishment will double because given their ability to see and hear the truth, they turned blind and deaf, and out of their own accord they became dumb and made their way to the hellfire. They, more than others, are in everlasting loss - for instead of reaching the higher realms of heaven, they made their way to the lowest levels of the hellfire. <ref name=":18">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 273</ref>  But felicitous are those who had faith and acted upon it and became the inheritors of heaven. Like the two groups of the blind and deaf, and the seeing and hearing who will never be equal to one another. <ref name=":19">Ibid, Page 274</ref>  

Prophet Nuh was the first prophet who fought against idolatry. His method was to use the best form of debate (jidal ahsan), admonition, and wisdom. <ref name=":20">Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 198</ref> In these verses, the punishment of the Day of Judgement ( یوم الیم )is presented as oblivion and helplessness. <ref name=":21">Ibid., Page 199</ref> Nuh faced the questions of his people and continued to debate and argue with them in the best possible method until the topic of punishment and the construction of a ship arose. The topics discussed between him and his people regarding their denial of the concept of Prophethood, and their lack of belief were based on arrogance and the assumption that if Nuh was a Prophet then why was he chosen from among the other men. Also, they argued that since the nobles of the tribe did not believe him, then there must not be any value in his words. Thirdly they said that Nuh’s faith had no benefit to him, meaning that he had not made any money or wealth from it. <ref name=":22">Ibid., Pages 200-5</ref> In response, Nuh introduced himself as a clear warner and said that he does not ask for any compensation for his mission [of delivering the message] <ref name=":23">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 390</ref> and the goal was to give clear admonition. <ref name=":24">Ibid., Page 388</ref> <ref name=":25">Tabatabai, Al-Mizan fi Tafsir al-Quran, Pages 200-5</ref>

The story of Hud and the people of Aad.  

The intent behind an ‘increase of power’ that Hud promises the people of Aad, was the ability to procreate, for they had been sterile and childless for three years. <ref name=":34">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 402</ref>  Also, the objective was an increase in physical capabilities while adding spiritual abilities to it, for the people of Aad were known for their physical prowess. <ref name=":35">Tabatabai, Al-Mizan fi Tafsir al-Quran, Pages 299-300</ref>  

The content of verse 52, in which Prophet Hud invited his people to repent and consider the outcome of the repentance to be rain and an increase in physical capabilities, was that first of all the People of Aad were in a drought and their blessings had been diminished.  Also, there is a link between good deeds and an increase in blessings, and evil deeds and lack of blessings. <ref name=":35" />  

What is meant from the aforementioned verse is that all beings are under Allah’s dominion. <ref name=":36">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 404</ref>

It has been said that the believers alongside Hud were 4000 people, who were not harmed by the punishment that befall the people of Aad, which was a great storm with deadly winds. <ref name=":37">Ibid., Page 405</ref>  

The Story of Prophet Salih and the people of Thamood.  

Verse 61 mentions how Prophet Salih invited the people of Thamood to believe with his reasoning that:  

The people of Thamuood were a tribe residing in stone cities between Taboouk and Madina,h and were the inheritors of the people of Aad. <ref name=":42">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 286</ref>1eaBut tasoaoo <ref name=":43">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 261</ref>  

This means that you have been raised from the earth for you are the children of Adam and made from dirt and because of your need to live on earth, Allah has made you builders and constructors on earth. This verse disproves the opinion of some who struggle to prohibit work and construction. <ref name=":1" /> 2/407? <ref name=":44">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 264</ref>  

These two stories tie in together with the account of the angels’ presence for the punishment of the people of Lut and their reception before Ibrahim. Ibrahim’s guests, meaning the angels responsible for delivering the punishment to the people of Lut, gave Ibrahim glad tidings about a son in his old age. In fact, not one but two sons, one after another (Ishaaq) and after him, Yaqoob, and this news surprised Ibrahim’s wife. However, the command of Allah is not bizarre. The angels were Ibrahim’s guests, and he served them with a roasted lamb. This hospitable Prophet was surprised when they did not eat and soon recognized their nature and realized their mission, and tried to intercede to lift the punishment from the people of Lut. However, no change would be made for the command of Allah was upon them and the punishment was not retractable. Moreover, the angels went to Lut and informed him about the final stages that were approaching and the punishment to befall his evildoing tribe. The presence of Lut’s guests caused him to worry for their safety. In order to save his guests from the punishment of his tribe, he initially suggested to his people to return to natural methods of satisfying their sexual desires, and even offered his daughters’ hands in marriage. With the rejection of his proposal and their insistence on their heinous ways, Lut wished that he had the power to confront them or go to a place where he could seek refuge. At this point, the angels of retribution showed their true nature to Lut and give him consolation. They asked him to leave the city in the morning and not even look back. However, Lut’s wife, who was in agreement with the tribe, suffered from the Divine punishment and fell prey to the boulders that ruined the city, and she joined the sinful tribe of Lut in their punishment. <ref name=":46">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Pages 287-293</ref>  <ref name=":47">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Pages 409-417</ref> <ref name=":48">Tabatabai, Al-Mizan fi Tafsir al-Quran, Pages 319-345</ref> <ref name=":49">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Pages 267-283</ref>  

Prophet of Dupon m. <ref name=":50">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Pages 417-425</ref>  <ref name=":51">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Pages 283-289</ref> Shuayb invited and encouraged the people of Madyan to observe payments and justice, and adhere to proper measurements and balance. He was fearful about the punishment that would befall them. Shuayb wanted the best for them - lots of wealth, and therefore he tried to rid the people about the need to defraud. <ref name=":52">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 417</ref>  

This verse means to uphold the rights of the people andwith abstaining from defrauding anyone.  

إِنِّی أَراکمْ بِخَیرٍIndeed I see that you are faring well3

In verse 86, Allah says بَقِیتُ اللَّهِ which means that: “What remains of Allah’s provision” and this refers to the remainder of the wealth after removing the impermissible portion of it. <ref name=":54">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 418</ref> <ref name=":53" />

96 either P <ref name=":1" /> 2/42.  

Analysis of Divine punishments that befell transgressing tribes.  

In these verses topics such as: the injustice of tribes towards themselves, Allah’s grace period for the transgressors, the lack of postponement and revocation of their punishments at the time of its due are the main subjects discussed. <ref name=":64">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Pages 291-9</ref> <ref name=":1" /> 2/426-431 <ref name=":60" /> 5/291-299; <ref name=":65">Tabatabai, Al-Mizan fi Tafsir al-Quran, 5-35</ref>11/5-35.  

“We did not wrong them,” in verse 101 is refersring to anthe injustice ofin revealing the punishment upon them and the tribe being destroyed, in which GodAllah does not accept this as being an inunjustice to them, rather because of their own sins, they wereare oppressors againstof their own selves. <ref name=":1" /> 2/427 <ref name=":60" /> 5/292 <ref name=":66">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 6, Page 11</ref> <ref name=":67">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 300</ref>7 As the verse continues and says:

وَ لکنْ ظَلَمُوا أَنْفُسَهُمْ - But they wronged themselves.

====Verses 109-123====  

In verse 112, Allah says: فَاسْتَقِمْ کما أُمِرْت – “So be steadfast, just as you have been commanded.”

that be firm the ,do,strong <ref name=":70">Ibid., Page 303</ref> <ref name=":1" />2/433 <ref name=":71">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 51</ref>  

It is He who created the heavens and the earth in six days —and His Throne was [then] upon the waters.Some people believe that the heavens are levels of the material world and are visible, situated above the Earth while having dominance over it. <ref name=":72">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 150</ref> 9Their creation was not sudden and was not created from nothing, but rather was preceded by a dense material with similar components which was in existence before, and this material was initially made into parts, and then the parts were separated, and from a portion of it the Earth was made, and then after the heavens were dealt with, and from it parts in a specific timeframe were made into eight heavens.  

‘And His Throne was [then] upon the waters,’ is in the present tense which means that Allah’s ownership was substantiated at that time upon this water which was the source of life. <ref name=":11" />