Surah Hud (Hud) 11 : 59

Overview (Verses 59 - 60)

This was the decisive word. All argument is over and the warnings are fulfilled: “When Our judgement came to pass, by Our grace We saved Hūd and those who shared his faith. We have indeed saved them from severe suffering.” (Verse 58) Hūd and his followers were saved by a direct act of God’s mercy which singled them out and kept them safe from the general punishment which engulfed their people. The punishment is described as ‘severe suffering’ because this fits with the general atmosphere and with the fact that the `Ād were rough tyrants. Now, even though they have been removed, their crimes are recorded against them and they are pursued with a curse: “Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant. They were pursued by a curse in this world and on the Day of Judgement. Indeed, the `Ād denied their Lord. Oh, away with the `Ād, the people of Hūd.” (Verses 59-60)

“Such were the `Ād.” They are far away, although just a moment ago they were shown engulfed by their punishment. Yet now they are gone, lost and forgotten.

“They denied their Lord’s revelations, disobeyed His messengers.” (Verse 59) They disobeyed only one messenger, but since all God’s messengers preach the same message, whoever disobeys one messenger, disobeys them all. The use of the plural in reference to revelations and messengers also has a stylistic purpose. Their crime is made to look much more horrid and ghastly when we realize that they have denied revelations and disobeyed messengers. “And followed the bidding of every arrogant, unrestrained tyrant.” (Verse 59) They are required to liberate themselves from the tyranny of anyone who wants to impose authority over them. They must think for themselves and exercise their freedom of choice. They cannot just waste their humanity by accepting the role of blind followers.

Thus we realize that the issue between Hūd and the `Ād was that of God’s Lordship over all people, and their submission to Him alone. It is the issue of sovereignty and to whom it belongs. Who is the Lord to whom all must submit? This is apparent in God’s words: “Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant.” They were punished for their disobedience of God’s messenger and their following of the bidding of tyrants. Islam, on the other hand, requires its followers to obey God’s messengers, because their bidding comes from Him. At the same time Muslims must also disobey all tyrants. This is indeed the parting of the ways between Islam and jāhiliyyah, submission to God and denial of His message.

It is abundantly clear, then, that the message of God’s unity emphasizes first of all the need to liberate man from submission to anyone other than God, and the need to revolt against the authority of all tyrants who impose themselves as gods. It considers the forfeiture of freedom by the blind following of tyrants, a capital crime of disbelief in and denial of God. Such perpetrators deserve to be destroyed in this life and punished in the hereafter. God has created man to be free, to worship no fellow creature and to maintain his freedom in the face of any chief or leader. This is the essence of man’s nobility. If man does not protect it, he deserves no kindness from God. No community of people can claim to have any degree of dignity and humanity when they submit themselves to anyone other than God. Those who do submit to their fellow creatures, and obey their legislation, cannot be excused. After all, they are the majority while the tyrants are a small minority. If the majority want to liberate themselves they need only to sacrifice a small portion of what they actually sacrifice at the altars of tyrants. They willingly pay them the tax of being humiliated in every respect.

The Real Issue of Contention

Let us pause here a little to reflect briefly on the history of Hūd with his people, within the context of the sūrah. The Qur’ān gives this account of the history of the age-old call to Islam in order to provide landmarks for the advocates of Islam throughout all generations. These landmarks are not only relevant to the first Muslim community, the first to be addressed by the Qur’ān, and the first to make it its operational guide as opposed to jāhiliyyah, but also to every Muslim community which stands up to jāhiliyyah anywhere in the world, at any time. This is what makes the Qur’ān the permanent constitution of the Islamic message and the manual of every Islamic movement.

I have stated this very important concept in this commentary, In the Shade of the Qur’ān, and in all the works God has enabled me to write about the nature of Islam and its method of operation. In the story of the Prophet Hūd, as given in this sūrah, we have a statement which defines the real issue of contention between Hūd and his people, the faith he preached, based on submission to God alone, and the jāhiliyyah they practised. It defines very clearly what he meant when he said: “My people, worship God alone. You have no deity other than Him.” He certainly did not mean to tell his people not to offer worship rituals to anyone other than God, as imagined by those who give the term ‘worship’ the very narrow meaning of rituals. He meant total submission to God alone and the rejection of any false god or tyrant. The crime for which the `Ād, Hūd’s people deserved to be punished, and to be pursued by a curse in this life and in the life to come, was not merely the offering of worship rituals to someone other than God. It was rather that “they denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant.” (Verse 59)

Overview (Verses 59 - 60)

This was the decisive word. All argument is over and the warnings are fulfilled: “When Our judgement came to pass, by Our grace We saved Hūd and those who shared his faith. We have indeed saved them from severe suffering.” (Verse 58) Hūd and his followers were saved by a direct act of God’s mercy which singled them out and kept them safe from the general punishment which engulfed their people. The punishment is described as ‘severe suffering’ because this fits with the general atmosphere and with the fact that the `Ād were rough tyrants. Now, even though they have been removed, their crimes are recorded against them and they are pursued with a curse: “Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant. They were pursued by a curse in this world and on the Day of Judgement. Indeed, the `Ād denied their Lord. Oh, away with the `Ād, the people of Hūd.” (Verses 59-60)

“Such were the `Ād.” They are far away, although just a moment ago they were shown engulfed by their punishment. Yet now they are gone, lost and forgotten.

“They denied their Lord’s revelations, disobeyed His messengers.” (Verse 59) They disobeyed only one messenger, but since all God’s messengers preach the same message, whoever disobeys one messenger, disobeys them all. The use of the plural in reference to revelations and messengers also has a stylistic purpose. Their crime is made to look much more horrid and ghastly when we realize that they have denied revelations and disobeyed messengers. “And followed the bidding of every arrogant, unrestrained tyrant.” (Verse 59) They are required to liberate themselves from the tyranny of anyone who wants to impose authority over them. They must think for themselves and exercise their freedom of choice. They cannot just waste their humanity by accepting the role of blind followers.

Thus we realize that the issue between Hūd and the `Ād was that of God’s Lordship over all people, and their submission to Him alone. It is the issue of sovereignty and to whom it belongs. Who is the Lord to whom all must submit? This is apparent in God’s words: “Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant.” They were punished for their disobedience of God’s messenger and their following of the bidding of tyrants. Islam, on the other hand, requires its followers to obey God’s messengers, because their bidding comes from Him. At the same time Muslims must also disobey all tyrants. This is indeed the parting of the ways between Islam and jāhiliyyah, submission to God and denial of His message.

It is abundantly clear, then, that the message of God’s unity emphasizes first of all the need to liberate man from submission to anyone other than God, and the need to revolt against the authority of all tyrants who impose themselves as gods. It considers the forfeiture of freedom by the blind following of tyrants, a capital crime of disbelief in and denial of God. Such perpetrators deserve to be destroyed in this life and punished in the hereafter. God has created man to be free, to worship no fellow creature and to maintain his freedom in the face of any chief or leader. This is the essence of man’s nobility. If man does not protect it, he deserves no kindness from God. No community of people can claim to have any degree of dignity and humanity when they submit themselves to anyone other than God. Those who do submit to their fellow creatures, and obey their legislation, cannot be excused. After all, they are the majority while the tyrants are a small minority. If the majority want to liberate themselves they need only to sacrifice a small portion of what they actually sacrifice at the altars of tyrants. They willingly pay them the tax of being humiliated in every respect.

The Real Issue of Contention

Let us pause here a little to reflect briefly on the history of Hūd with his people, within the context of the sūrah. The Qur’ān gives this account of the history of the age-old call to Islam in order to provide landmarks for the advocates of Islam throughout all generations. These landmarks are not only relevant to the first Muslim community, the first to be addressed by the Qur’ān, and the first to make it its operational guide as opposed to jāhiliyyah, but also to every Muslim community which stands up to jāhiliyyah anywhere in the world, at any time. This is what makes the Qur’ān the permanent constitution of the Islamic message and the manual of every Islamic movement.

I have stated this very important concept in this commentary, In the Shade of the Qur’ān, and in all the works God has enabled me to write about the nature of Islam and its method of operation. In the story of the Prophet Hūd, as given in this sūrah, we have a statement which defines the real issue of contention between Hūd and his people, the faith he preached, based on submission to God alone, and the jāhiliyyah they practised. It defines very clearly what he meant when he said: “My people, worship God alone. You have no deity other than Him.” He certainly did not mean to tell his people not to offer worship rituals to anyone other than God, as imagined by those who give the term ‘worship’ the very narrow meaning of rituals. He meant total submission to God alone and the rejection of any false god or tyrant. The crime for which the `Ād, Hūd’s people deserved to be punished, and to be pursued by a curse in this life and in the life to come, was not merely the offering of worship rituals to someone other than God. It was rather that “they denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant.” (Verse 59)