Topic: Hud(as)
View Aspects
۞ وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ ۚ أَفَلَا تَتَّقُونَ
11:51; 46:22.
‘Ad was the name of a tribe who lived in the remote past in Arabia. At one time they ruled over most of the fertile parts of greater Arabia, particularly Yemen, Syria and Mesopotamia. They were the first people to exercise dominion over practically the whole of Arabia. They are known as ‘Adul-Ula or the first ‘Ad. See also {1323}.
Hud was seventh in descent from Noah.
11:51; 46:22.
Important Words:
عاد (‘Ad) was the name of a tribe who lived in the distant past in a part of Arabia. In Arabic the verb عاد means, he returned. For further description see 11:51.
ھود (Hud) was the name of the Prophet who was sent to ‘Ad. He lived after Noah, being seventh in descent from him. In Arabic the word ھود takes its derivation from ھاد i.e. he returned from evil to good; he repented and returned to truth; he became a Jew. The name ھود is also applied to the Jewish people collectively in which case it is the plural of ھائد. See also 2:112.
Commentary:
After making mention of Noah, whose story is found in the lore of almost all nations, the Quran proceeds to deal with the Prophets that appeared in the Arabian peninsula particularly. These Prophets only find mention in the Quran. No reference to them is to be found in the Bible or in the general books of history, although they were well known to the Arabs through their national traditions.
The tribe of ‘Ad, at one time, ruled over most of the fertile parts of greater Arabia, particularly Yemen, Syria and Mesopotamia. They were the first people to exercise dominion over practically the whole of Arabia. They are known as ‘Adanil ’Ula or the former ‘Ad.
The verse under comment shows that throughout the ages, all the Prophets of God have brought identical teachings so far as the fundamental principles of religion are concerned.
b
11:51; 46:22.
502
阿德是一个部落的名字。这个部落生活在阿拉伯很古老的时代。有一个时期他统治着阿拉伯大部分肥沃的土地, 尤其是也门、叙利亚和美索不达米亚。他们实际上是对整个阿拉伯行使统治权的第一民族。他们称为阿德第一(عَادُ الْاُوْلَی, ‘Adul-’Ula)。
503
呼德是努哈的第七代子孙。
b
11:51; 46:22.
964
Important Words:
عاد (‘Ad) was the name of a tribe who lived in the distant past in a part of Arabia. In Arabic the verb عاد means, he returned. For further description see 11:51.
ھود (Hud) was the name of the Prophet who was sent to ‘Ad. He lived after Noah, being seventh in descent from him. In Arabic the word ھود takes its derivation from ھاد i.e. he returned from evil to good; he repented and returned to truth; he became a Jew. The name ھود is also applied to the Jewish people collectively in which case it is the plural of ھائد. See also 2:112.
Commentary:
After making mention of Noah, whose story is found in the lore of almost all nations, the Quran proceeds to deal with the Prophets that appeared in the Arabian peninsula particularly. These Prophets only find mention in the Quran. No reference to them is to be found in the Bible or in the general books of history, although they were well known to the Arabs through their national traditions.
The tribe of ‘Ad, at one time, ruled over most of the fertile parts of greater Arabia, particularly Yemen, Syria and Mesopotamia. They were the first people to exercise dominion over practically the whole of Arabia. They are known as ‘Adanil ’Ula or the former ‘Ad.
The verse under comment shows that throughout the ages, all the Prophets of God have brought identical teachings so far as the fundamental principles of religion are concerned.
a
11:51; 46:22.
995
‘Ad was the name of a tribe who lived in the remote past in Arabia. At one time they ruled over most of the fertile parts of greater Arabia, particularly Yemen, Syria and Mesopotamia. They were the first people to exercise dominion over practically the whole of Arabia. They are known as ‘Adul-Ula or the first ‘Ad. See also {1323}.
996
Hud was seventh in descent from Noah.
قَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِى سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ ٱلْكَٰذِبِينَ
41:16.
41:16.
41:16.
Commentary:
By ascribing folly to Hud, his people meant that he laboured under a misunderstanding as regards his mission. The word سفاھة (foolishness) is used to express almost the same idea as is expressed by the word ضلالة (error) used in 7:61 above. It appears from this verse that the enemies of Hud brought two charges against him viz. of being in error and of lying.
c
41:16.
a
41:16.
965
Commentary:
By ascribing folly to Hud, his people meant that he laboured under a misunderstanding as regards his mission. The word سفاھة (foolishness) is used to express almost the same idea as is expressed by the word ضلالة (error) used in 7:61 above. It appears from this verse that the enemies of Hud brought two charges against him viz. of being in error and of lying.
b
41:16.
قَالَ يَٰقَوْمِ لَيْسَ بِى سَفَاهَةٌ وَلَٰكِنِّى رَسُولٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ
7:62.
7:62.
7:62.
Commentary:
The Prophet Hud here refutes the charge of being in error by the same argument by which Noah refuted a similar charge (see 7:62 above). God, being the fountainhead of all wisdom, he who comes from Him, cannot be looked upon as foolish. The other charge is refuted in the next verse.
d
7:62.
b
7:62.
966
Commentary:
The Prophet Hud here refutes the charge of being in error by the same argument by which Noah refuted a similar charge (see 7:62 above). God, being the fountainhead of all wisdom, he who comes from Him, cannot be looked upon as foolish. The other charge is refuted in the next verse.
c
7:62.
فَأَنجَيْنَٰهُ وَٱلَّذِينَ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا ۖ وَمَا كَانُوا۟ مُؤْمِنِينَ
7:65; 26:120, 121.
7:65; 26:120, 121.
7:165; 26:120,121.
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
d
7:165; 26:120,121.
971
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۚ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ ۖ إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ
7:66.
7:66.
Some European critics have denied the very existence of the Adites. They say that none of the inscriptions that have so far been discovered in Arabia mention ‘Ad as the name of any people in that country, and therefore they allege that the Qur’an has only quoted one of the popular legends that were current among the Arabs in the Holy Prophet’s time. This objection is based on a misunderstanding. In fact, sections of the human race are generally known by two sets of names, one representing the whole race and the other some particular group thereof. ‘Ad was not the name of a single tribe but of a group of tribes, whose different sections rose to power at different times. They left behind them inscriptions bearing the name of particular groups. But they all belonged to the main ‘Ad family. The fact that this name is found in ancient books of geography also shows that a people of the name of ‘Ad did indeed live. The geographical works compiled in Greece state that in the pre- Christian era, Yemen w
7:66.
Commentary:
European critics have denied the very existence of the ‘Adites. They say that none of the inscriptions that have so far been discovered in Arabia mention ‘Ad as the name of any people in that country, and therefore they allege that the Quran has only quoted one of the popular legends that were current among the Arabs in the Prophet’s time.
This objection is based on a misunderstanding. In fact, sections of the human race are generally known by two sets of names, one representing the whole race and the other some particular group thereof. "Aryan," for instance, is the collective name of a whole race which comprises many groups and tribes. Now it would be absurd to infer that because inscriptions have been found bearing, for example, only such names as Chandra Gupta or Vikramaditya and no inscription is discovered bearing the name "Aryan," therefore "Aryan" is only a fictitious name and no nation of that name ever existed.
In the same way ‘Ad was not the name of a single tribe but of a group of tribes, whose different sections rose to power at different times. They left behind them inscriptions bearing the name of particular groups. But they all belonged to the main ‘Ad family. The fact that this name is found in ancient books of geography also shows that a people of the name of ‘Ad did indeed live. The geographical works compiled in Greece state that in the pre-Christian era, Yemen was ruled by a tribe called Adramitai who were no other than the ‘Ad who have been called ‘Adi Iram in the Quran. The termination of the Greek name is a noun-suffix, the real name being ‘Adram which is a corruption of ‘Adi Iram.
Some European writers think that Adramitai stands for Hadramaut but this is incorrect, because Hadramaut is the name of a place while Adramitai is the name of a tribe. Moreover, the name Hadramaut occurs both in Greek and Latin books, and nowhere has it been given as Adramitai. In Greek books it is given as Adramotitai, while in Latin books it is given as Chatramotitai. It is not reasonable to think that in this particular case geographers abandoned a generally accepted spelling and invented a new form. Moreover, the same work which mentions the tribe of Adramitai also gives an account of Hadramaut (Adramotitai) which clearly shows that according to the author of that book, Adramitai and Adramotitai are two different names (Al-‘Arab qabl al-Islam).
The Quran gives the following facts about the ‘Adites:
1. They built lofty buildings, and no other people in Arabia attained to that height of power to which they had attained (89:9). The verse referred to above also shows that the tribe of ‘Ad mentioned in the Quran was called Iram. This Iram section of the ‘Adites possessed a powerful kingdom which lasted up to 500 B.C. Their language was Aramaic, which is akin to Hebrew. The Aramaic kingdom was established after the fall of the Semitic kingdom and it included in its boundaries the whole of Mesopotamia, Palestine, Syria and Chaldea and, according to certain authorities, it extended even beyond these limits. Archaeological re-searches have discovered traces of this kingdom,
2. The people of ‘Ad as mentioned in the Quran lived immediately after the people of Noah (7:70). This shows that the Semites and other peoples referred to in history as existing before the Aramites were also sections of the ‘Adites.
3. They built monuments on elevated places (26:129). There still exist ruins of great buildings in Arabia. Only a few miles from Aden there can still be seen remains of lofty buildings erected on high hills,
4. It appears from 46:26 that the history of these people has now become wrapped in obscurity and only some remains of their buildings are to be seen.
5. The territory in which these people lived is called Ahqaf (46:22). Ahqaf, which literally means meandering and zigzag sandhills, is the name given to two parts of Arabia, one in the south, known as the Southern Ahqaf, the other in the north, called the Northern Ahqaf These tracts are fertile, but as they lie near the desert, sandhills are caused there by the sand of the desert having been heaped up by the wind. These sand-hills may not have existed in the time when these people lived there and may have come into being when ‘Ad were punished by a sandstorm.
6. From 69:7 it appears that the destruction of the ‘Adites was caused by the blowing of a violent wind which continued to rage over their territory for seven days, burying their chief cities under heaps of sand and dust. This disaster broke the power of these peoples and brought about their fall. The words, so that thou mightest have seen the people therein lying overthrown (69:8), show that their habitations lie buried under mounds of sand and their ruins may still be brought to light if the ground is cleared of the sandhills. This verse also shows that the territory received the name Ahqaf only when after the Divine visitation they became buried under sandhills.
a
7:66.
a
7:66.
1431
Commentary:
European critics have denied the very existence of the ‘Adites. They say that none of the inscriptions that have so far been discovered in Arabia mention ‘Ad as the name of any people in that country, and therefore they allege that the Quran has only quoted one of the popular legends that were current among the Arabs in the Prophet’s time.
This objection is based on a misunderstanding. In fact, sections of the human race are generally known by two sets of names, one representing the whole race and the other some particular group thereof. "Aryan," for instance, is the collective name of a whole race which comprises many groups and tribes. Now it would be absurd to infer that because inscriptions have been found bearing, for example, only such names as Chandra Gupta or Vikramaditya and no inscription is discovered bearing the name "Aryan," therefore "Aryan" is only a fictitious name and no nation of that name ever existed.
In the same way ‘Ad was not the name of a single tribe but of a group of tribes, whose different sections rose to power at different times. They left behind them inscriptions bearing the name of particular groups. But they all belonged to the main ‘Ad family. The fact that this name is found in ancient books of geography also shows that a people of the name of ‘Ad did indeed live. The geographical works compiled in Greece state that in the pre-Christian era, Yemen was ruled by a tribe called Adramitai who were no other than the ‘Ad who have been called ‘Adi Iram in the Quran. The termination of the Greek name is a noun-suffix, the real name being ‘Adram which is a corruption of ‘Adi Iram.
Some European writers think that Adramitai stands for Hadramaut but this is incorrect, because Hadramaut is the name of a place while Adramitai is the name of a tribe. Moreover, the name Hadramaut occurs both in Greek and Latin books, and nowhere has it been given as Adramitai. In Greek books it is given as Adramotitai, while in Latin books it is given as Chatramotitai. It is not reasonable to think that in this particular case geographers abandoned a generally accepted spelling and invented a new form. Moreover, the same work which mentions the tribe of Adramitai also gives an account of Hadramaut (Adramotitai) which clearly shows that according to the author of that book, Adramitai and Adramotitai are two different names (Al-‘Arab qabl al-Islam).
The Quran gives the following facts about the ‘Adites:
1. They built lofty buildings, and no other people in Arabia attained to that height of power to which they had attained (89:9). The verse referred to above also shows that the tribe of ‘Ad mentioned in the Quran was called Iram. This Iram section of the ‘Adites possessed a powerful kingdom which lasted up to 500 B.C. Their language was Aramaic, which is akin to Hebrew. The Aramaic kingdom was established after the fall of the Semitic kingdom and it included in its boundaries the whole of Mesopotamia, Palestine, Syria and Chaldea and, according to certain authorities, it extended even beyond these limits. Archaeological re-searches have discovered traces of this kingdom,
2. The people of ‘Ad as mentioned in the Quran lived immediately after the people of Noah (7:70). This shows that the Semites and other peoples referred to in history as existing before the Aramites were also sections of the ‘Adites.
3. They built monuments on elevated places (26:129). There still exist ruins of great buildings in Arabia. Only a few miles from Aden there can still be seen remains of lofty buildings erected on high hills,
4. It appears from 46:26 that the history of these people has now become wrapped in obscurity and only some remains of their buildings are to be seen.
5. The territory in which these people lived is called Ahqaf (46:22). Ahqaf, which literally means meandering and zigzag sandhills, is the name given to two parts of Arabia, one in the south, known as the Southern Ahqaf, the other in the north, called the Northern Ahqaf These tracts are fertile, but as they lie near the desert, sandhills are caused there by the sand of the desert having been heaped up by the wind. These sand-hills may not have existed in the time when these people lived there and may have come into being when ‘Ad were punished by a sandstorm.
6. From 69:7 it appears that the destruction of the ‘Adites was caused by the blowing of a violent wind which continued to rage over their territory for seven days, burying their chief cities under heaps of sand and dust. This disaster broke the power of these peoples and brought about their fall. The words, so that thou mightest have seen the people therein lying overthrown (69:8), show that their habitations lie buried under mounds of sand and their ruins may still be brought to light if the ground is cleared of the sandhills. This verse also shows that the territory received the name Ahqaf only when after the Divine visitation they became buried under sandhills.
a
7:66.
1323
Some European critics have denied the very existence of the Adites. They say that none of the inscriptions that have so far been discovered in Arabia mention ‘Ad as the name of any people in that country, and therefore they allege that the Qur’an has only quoted one of the popular legends that were current among the Arabs in the Holy Prophet’s time. This objection is based on a misunderstanding. In fact, sections of the human race are generally known by two sets of names, one representing the whole race and the other some particular group thereof. ‘Ad was not the name of a single tribe but of a group of tribes, whose different sections rose to power at different times. They left behind them inscriptions bearing the name of particular groups. But they all belonged to the main ‘Ad family. The fact that this name is found in ancient books of geography also shows that a people of the name of ‘Ad did indeed live. The geographical works compiled in Greece state that in the pre- Christian era, Yemen w
يَٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱلَّذِى فَطَرَنِىٓ ۚ أَفَلَا تَعْقِلُونَ
26:128.
26:128.
26:128.
Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing.
b
26:128.
a
26:128.
1432
Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing.
a
26:128.
وَيَٰقَوْمِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا۟ مُجْرِمِينَ
11:4, 62; 71:11.
11:4, 62; 71:11.
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
11:4, 62; 71:11.
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
c
11:4, 62; 71:11.
b
11:4, 62; 71:11.
1433
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
b
11:4, 62; 71:11.
1324
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
قَالُوا۟ يَٰهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِىٓ ءَالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ
71:24.
71:24.
71:24.
Commentary:
It is strange that a people who themselves followed the most unreasonable practice of setting up equals to God and of associating partners with Him should have demanded from Hud evidence in support of his monotheistic teachings. The onus of proof, in fact, lay on those who practised shirk and not on those who denied it. They themselves practised shirkfor which they possessed no reasonable basis; yet when arguments were given in refutation of their creed they denied them as if they were great believers in arguments and never accepted anything without them.
The words, merely because of thy saying, are expressive of great contempt. The opponents of Hud meant to say that they could not give up their deities for the sake of such a contemptible person as he. As a matter of fact, evil-minded persons are ever wont to put a wrong construction even on sincere motives. Hud’s opponents misunder-stood his exhortations and thought that his real object was not to preach the truth but to gain mastery over them. So they replied by saying that they would not forsake their idols for his sake and were not going to obey him.
a
71:24.
a
71:24.
1434
Commentary:
It is strange that a people who themselves followed the most unreasonable practice of setting up equals to God and of associating partners with Him should have demanded from Hud evidence in support of his monotheistic teachings. The onus of proof, in fact, lay on those who practised shirk and not on those who denied it. They themselves practised shirkfor which they possessed no reasonable basis; yet when arguments were given in refutation of their creed they denied them as if they were great believers in arguments and never accepted anything without them.
The words, merely because of thy saying, are expressive of great contempt. The opponents of Hud meant to say that they could not give up their deities for the sake of such a contemptible person as he. As a matter of fact, evil-minded persons are ever wont to put a wrong construction even on sincere motives. Hud’s opponents misunder-stood his exhortations and thought that his real object was not to preach the truth but to gain mastery over them. So they replied by saying that they would not forsake their idols for his sake and were not going to obey him.
c
71:24.
إِن نَّقُولُ إِلَّا ٱعْتَرَىٰكَ بَعْضُ ءَالِهَتِنَا بِسُوٓءٍ ۗ قَالَ إِنِّىٓ أُشْهِدُ ٱللَّهَ وَٱشْهَدُوٓا۟ أَنِّى بَرِىٓءٌ مِّمَّا تُشْرِكُونَ
Important Words:
اعترك (have visited thee) is derived from the root عرو. They say عراہ (as also اعتراہ), i.e. he came to him; or he repaired to him, seeking his aid or bounty. عراہ الامر means, the affair or event came upon him or befell him. اعتراہ said of a malady or of a diabolical possession, etc. means, it befell or betided him; or it attacked him; or it was incidental to him. اعتراہ also means, he or it rendered him possessed or insane or unsound in intellect or in some limb (Lane).
Commentary:
The words, I am clear of that which you associate as partners with God, constitute a strong reply to the allegation of disbelievers that their gods had caused Hud’s mind to become deranged. He says to them in reply that if they think that any of their gods has afflicted his mental powers, then let them know that he roundly condemned all their false gods and evil practices, and so let their deities do their worst against him.
The expression, I call Allah to witness, means, "You have refused to listen to reason. So now I pray to God that He may distinguish the truth from falsehood by mighty Signs from heaven."
1435
Important Words:
اعترك (have visited thee) is derived from the root عرو. They say عراہ (as also اعتراہ), i.e. he came to him; or he repaired to him, seeking his aid or bounty. عراہ الامر means, the affair or event came upon him or befell him. اعتراہ said of a malady or of a diabolical possession, etc. means, it befell or betided him; or it attacked him; or it was incidental to him. اعتراہ also means, he or it rendered him possessed or insane or unsound in intellect or in some limb (Lane).
Commentary:
The words, I am clear of that which you associate as partners with God, constitute a strong reply to the allegation of disbelievers that their gods had caused Hud’s mind to become deranged. He says to them in reply that if they think that any of their gods has afflicted his mental powers, then let them know that he roundly condemned all their false gods and evil practices, and so let their deities do their worst against him.
The expression, I call Allah to witness, means, "You have refused to listen to reason. So now I pray to God that He may distinguish the truth from falsehood by mighty Signs from heaven."
مِن دُونِهِۦ ۖ فَكِيدُونِى جَمِيعًا ثُمَّ لَا تُنظِرُونِ
7:196; 10:72.
7:196; 10:72.
b
7:196; 10:72.
a
7:196; 10:72.
1436
Commentary:
This verse should be read along with the preceding one, of which grammatically it forms a part. It has been separated from the former to impart emphasis to the words, Beside Him.
a
7:196; 10:72.
إِنِّى تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُم ۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذٌۢ بِنَاصِيَتِهَآ ۚ إِنَّ رَبِّى عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
یعنی اس کے قبضہ میں نہ ہو۔
11:7.
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
11:7.
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
c
11:7.
616
这些话述及阿拉伯人的一个古老的风俗习惯。战败的民族作为战俘被带到胜利者面前时, 胜利者要抓他们的额发或把他们的头发剃光作为胜利的标记。
1
یعنی اس کے قبضہ میں نہ ہو۔
b
11:7.
1437
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
b
11:7.
1325
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
فَإِن تَوَلَّوْا۟ فَقَدْ أَبْلَغْتُكُم مَّآ أُرْسِلْتُ بِهِۦٓ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُۥ شَيْـًٔا ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌ
7:69; 46:24.
4:134; 6:134.
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
d
7:69; 46:24.
e
4:134; 6:134.
a
7:69; 46:24.
b
4:134; 6:134.
1438
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
c
7:69; 46:24.
d
4:134; 6:134.
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُودًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَنَجَّيْنَٰهُم مِّنْ عَذَابٍ غَلِيظٍ
7:73.
7:73.
7:73.
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
f
7:73.
a
7:73.
1439
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
e
7:73.
وَتِلْكَ عَادٌ ۖ جَحَدُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
1440
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
وَأُتْبِعُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
28:43.
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
28:43.
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
28:43.
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
a
28:43.
1441
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1325A
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ
23:43; 25:39.
23:43; 25:39.
The reference in the words, "another generation," is to the ‘Ad tribe, the people of the Prophet Hud, because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
23:43; 25:39.
Commentary:
The reference in the words "another generation" is to ‘Ad, the people of the Prophet Hud. The following several verses, if compared to vv. 7:66-70, make this inference irresistible because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
f
23:43; 25:39.
a
23:43; 25:39.
2533A
Commentary:
The reference in the words "another generation" is to ‘Ad, the people of the Prophet Hud. The following several verses, if compared to vv. 7:66-70, make this inference irresistible because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
d
23:43; 25:39.
1994
The reference in the words, "another generation," is to the ‘Ad tribe, the people of the Prophet Hud, because the conditions and circumstances of "another generation" mentioned in the verse under comment and the following few verses closely resemble those of ‘Ad mentioned in 7:66-70.
فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِّنْهُمْ أَنِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ ۖ أَفَلَا تَتَّقُونَ
Commentary:
The human caravan wended its way till when men totally consigned God to oblivion and strayed away from the path to which the Messengers of God after Noah had led them, a Prophet was again raised among them and he also like his predecessors emphasized the basic principle of all religions—the Unity of God. "Worship Allah", has always been the clarion call of all Divine Messengers, if only mankind should realize the real significance and import of Divine worship.
2534
Commentary:
The human caravan wended its way till when men totally consigned God to oblivion and strayed away from the path to which the Messengers of God after Noah had led them, a Prophet was again raised among them and he also like his predecessors emphasized the basic principle of all religions—the Unity of God. "Worship Allah", has always been the clarion call of all Divine Messengers, if only mankind should realize the real significance and import of Divine worship.
وَقَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِلِقَآءِ ٱلْءَاخِرَةِ وَأَتْرَفْنَٰهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ
17:17.
21:9; 25:8.
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
17:17.
b
21:9; 25:8.
a
17:17.
b
21:9; 25:8.
2535
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
21:9; 25:8.
e
17:17.