Overview - Surah 11: Hud (Hud)
In this Surah we have the stories of Prophets Noah, Salih, Hud, Lot, Shuaib and Moses - peace be upon them all. The basic point is that Allah sent His Prophets and Messengers to mankind out of His grace and mercy, but when people did not listen to the Prophets and rejected their message then Allah's punishment came and came relentlessly. It did not make any difference whether someone was the son of a Prophet or his wife or any one, none could escape Allah’s judgment.
Sections:
- Seek forgiveness from Allah and His bounties will be for you.
- Patience and good deeds bring the stability in character.
- The story of Prophet Noah -peace be upon him.
- The fate of those who disbelieved in Prophet Noah. The moving description of the fate of Prophet Noah's son.
- The Message of Prophet Hud. 'Ad people denied Allah's message and were punished.
- The Message of Prophet Saleh, the Sign of the She-Camel, and end of Thamud.
- Prophet Ibrahim receives the angles. The angels then went to Prophet Lot. The punishment of the people of Lot -peace be upon him.
- Prophet Shu'aib and his message, his people's denial and their punishment.
- Prophet Moses was sent to Pharaoh and his people. The purpose of these stories.
- Prophets were denied before. Continue presenting the message with patience. Had Allah forced His will upon the people, He would have made them all one people.
The mention of Prophet Hud occurs more time in this Surah than any other Surah of the Qur'an. It appears a total of 5 times.
The Prophet refered to this surah as Hud in a number of hadeeth. Abu Bakr once said to the Prophet, ‘O Messenger of Allah, you have become old.’ The Prophet said, ‘I have become old [due to] [Surah] Hud, al-Waqiah [56], al-Murasalat [77], Amma yatasailoon [an-Naba 78] and Waidha ash-Shamsu kuwirat [at-Takweer 81].” [Tirmidhee]
There are 123 Ayat in this Surah.
Overview
| Total Ayat | 123 |
| Total Words * | 1917 |
| Root Words * | 358 |
| Makki / Madani | Makki |
| Chronological Order* | 52nd (according to Ibn Abbas) |
| Year of Revelation* | 12th year of Prophethood |
| Events during/before this Surah*
2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Nuh, Hud, Salih, Lut, Ibrahim, Ishaq, Yaqub, Shuaib, Musa
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| Surah Index
‘Aad, Abraham, Adversity (patience during) , God (ability to do anything) , God (throne rests upon the water) , Angels, Behaviour (each group given a law and way of life) (God could have made them one community), Death (those communities who have no revelation will not be destroyed) , Disbelievers (relationship to belivers) , Earth (creation and recreation of) , Earth (creation of) (in six days), Hell, Hud, Humankind (creation of) (from earth), Isaac, Jacob, Jinn, Judgement (Day) , Lot, Madyan, Moses, Noah, Noah (ark) , Noah (ark) (came to rest on Mt. Judi), Noah (flood) , Pharaoh, Prayer (times of day of) , Prophet (people who are false prophets are wicked) , Qur’an, Religion, Resurrection (Day) , Resurrection (of soul) , Revelation, Salih, Shu’ayb, Thamud, Thamud (she camel) , Thamud (she camel) (killing of), Thamud (she camel) (punishment for), Torah
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Issue 1: Lessons from history regarding those who denied. From the time of Prophet Nuh to the time of the Prophet Muhammad [saw], there is one manifest truth and that this that there is no one who deserved to be worshipped except God alone without any equal and partner.
Issue 2: The stance of the Messengers. Despite these Messengers being rejected, mocked at, belied and denied, they stood firm with Yaqin [certainty], Thabat [steadfastness] and Sabr [patience and perseverance].
Issue 3: Warning and Admonition. The Surah deals with the same subject as Surah 10: Yunus (Jonah) that is invitation to the Message admonition and warning with this difference that the warning is sterner. This is also supported by a hadith: Some time after its revelation, Abu Bakr noted to the Prophet that he had been noticing that he was growing older and older. The Prophet replied, “Surah Hud and the like Surahs have made me old.” This shows that it was a very hard time for the Prophet and these stern warnings added greatly to his anxieties that were caused by the persecution from the Quraysh who were doing their worst to crush down the Message of Islam. For it was obvious to the Prophet that the last limit of the respite given by God was approaching nearer and nearer and he was afraid lest the term of the respite should expire and his people be seized by the torment. The invitation is this: Obey the Messenger of God; discard polytheism (Shirk) and worship God and God alone: establish the entire system of your life on the belief that you shall be called to account in the Hereafter
The admonition is this: Remember that those people who put their faith in the outward appearance of this worldly life and rejected the Message of the Prophets met with dire consequences. Therefore you should consider it seriously whether you should follow the same way that history has proved to be the path to ruin
The warning is this: You should not be deluded by the delay in the coming of the punishment: it is because of the respite that God has granted you by His grace so that you might mend your ways: if you do not make use of this opportunity you shall be inflicted with an inevitable punishment that will destroy you all except the Believers
Instead of addressing the people directly, the Qur’an has used the stories of the people of Noah, Hud, Salih, Lot, Shu’aib and Moses to achieve the above mentioned objects. What is most prominent in their stories is that when God passes His judgement on the people He does not spare anyone whatsoever even if he be the nearest relative of the Prophet of the time. Only that one is rescued who had believed in the Prophet and none else not even his own son or wife. More than that: the Faith demands from each and every Believer that he should totally forget his relationships when that judgement comes and remember only the relationship of the Faith. For it is against the spirit of Islam to show any regard whatsoever for the relationships of blood and race. And the Muslims demonstrated these teachings practically in the Battle of Badr four years after the revelation of this Surah.
- The mention of Prophet Hud occurs most in this Surah in comparison to any other Surah of the Qur'an. It appears a total of 5 times.
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The Surah begins with an order to single out Allah for Ibadah (worship), أَلَّا تَعْبُدُوا إِلَّا اللَّـهَ ۚ إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ "Do not worship except Allah. Indeed, I am to you from Him a warner and a bringer of good tidings," (11:2)
The Surah ends with also an order to worship Him, وَلِلَّـهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ "And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do." (11:123)
- In the beginning and end of the Surah, the Prophet is advised about staying firm upon the revelation:
فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَن يَقُولُوا لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ ۚ إِنَّمَا أَنتَ نَذِيرٌ ۚ وَاللَّـهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ “Then would you possibly leave [out] some of what is revealed to you, or is your breast constrained by it because they say, "Why has there not been sent down to him a treasure or come with him an angel?" But you are only a warner. And Allah is Disposer of all things.” (11:12)
فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا ۚ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّـهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ“So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah], and do not transgress. Indeed, He is Seeing of what you do. And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (11:112-113)
Manuscripts / Inscriptions
In the previous Surah, Yunus, there was a brief mention of the Prophet Nuh (10:71) but it was not detailed. In Surah Hud, the first of the stories of the Prophets mentioned is that of Prophet Nuh and this is followed by others.
- Words derived from J-R-M- (crime, criminal) appear 6 times in Surah Hud. This is the highest occurance compared to any other Surah.
- Words derived from KH-Z-YA (Humiliation) appear 4 times in Surah Hud, the highest compared to any other Surah
- (11:122) is the shortest Ayat of this Surah with 3 words,
وَانتَظِرُوا إِنَّا مُنتَظِرُونَ "And wait, indeed, we are waiting." (11:122)
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
If we consider its theme deeply we come to the conclusion that it was revealed during the same period as Surah 10: Yunus (Jonah) and most probably followed it immediately.
Heavy responsibility affected the Prophet's health
It has been reported that once Abu Bakr said to the Prophet, ‘O Messenger of Allah, you have become old.’ The Prophet said, ‘I have become old [due to] [Surah] Hud, al-Waqiah [56], al-Murasalat [77], Amma yatasailoon [an-Naba 78] and Waidha ash-Shamsu kuwirat [at-Takweer 81].” [Tirmidhee]
Lessons:
1) Abu Bakr's love for the Prophet - he noticed the changes in his friends face/body - like anyone who loves someone else - We need to be observant on those around us.
2) The Prophet put him looking old down to the weight and responsibility of implementing the Qur'an - The weight of it made the Prophet old, would crumble a mountain - how is our relationship to it? - The early Muslims understood completely that every word of the Qur'an is true - so they felt the pressure/weight of whatever was discussed by Allah [swt] in the Qur'an
3) The Prophet [saw] pointed out 5 Surahs specifically - We should try to read these Surahs and information on the explanation of these Surahs as to why specically these had the effect they did.
- Istiqamah [steadfastness] - the stance of the Messengers.
- Not weakening or inclining to the enemies of the truth.
- The pain of the disbelievers rejecting the truth, albeit be they love ones, like the son of Prophet Nuh, should not weaken the resolve of the Believer.
- Allah is the Provider and Sustainer of all creatures.
- The Qur'an is the pure Message of Allah and is not forged by the Prophet.
- Story of the Prophet Nuh and his people.
- Dialogue between Nuh, his son and Allah.
- Prophets Hud, Saleh, Lut and Shu'aib's addresses to their people and consequences of their people's rejecting their messages.
- Divine law of virtues removing the evils.
- Allah has given freedom of choice to mankind (whether to believe or not to believe).
Tafsir Zone
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Sayyid Qutb Overview (Verse 17) Testimony in Support of Clear Evidence These verses, with varying rhythm and a multitude of pointers and references, give us an impression of what the small group of early believers faced during that critical period of the history of Islam. It tells us that the situation needed to be clearly defined and faced with positive action. The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle. The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s. “Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān. Thus, the overall meaning of this verse is as follows: consider this Prophet to whose honesty and truthfulness all evidence points. He takes his stand on clear evidence which he finds in his innermost soul, granted to him by his Lord. This clear evidence is followed by a testimony from God, which is the Qur’ān, a book with clear characteristics confirming its divine source. He is further supported by another testimony which was given long before him, that is, the Torah, the book revealed to Moses to be a constitution for the Children of Israel and a mercy bestowed on them from on high. The Torah gives evidence to the truthfulness of the Prophet, God’s Messenger, in two ways: it tells plainly of his message and prophethood, and it includes the same ideological principles of the universal religion acceptable to God. Is it right, then, that such a prophet should face hostility, stubborn rejection, a denial of his message and accusations of forgery? This is singularly odd, considering all the evidence confirming and endorsing his message. It then portrays the attitude of believers in the Qur’ān and those, of all races, colours and communities, who deny it, and shows the punishment awaiting them in the hereafter. It reassures the Prophet and the believers that what they have is the truth. They should not, therefore, be disturbed by the unbelievers’ attitude despite the fact that they formed the majority at that time. “These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Some commentators find the first sentence in this section of the verse problematic. If the one who takes his stand on a clear evidence from his Lord,’ is the Prophet in person, as we have explained, then the pronoun ‘these’ is problematic because it is plural referring to a group who believe in God’s revelations and the proof it contains. But there is no problem really. The pronoun it’ in this sentence, ‘These believe in it,’ refers to the ‘testimony’ which is the Qur’ān. Thus, there is nothing unusual in saying, ‘These believe in it,’ meaning that they believe in the Qur’ān. Indeed the Prophet was the first to believe in what was revealed to him, followed by those who accepted his message: “The Messenger believes in what has been revealed to him by his Lord, and so do all the believers. Each one of them believes in God, His angels, His books and His messengers.” (2:285) The present verse refers to him and includes with him those who have accepted his message and believed in the faith which he conveyed to them. This is a method of expression often used in the Qur’ān. “As for those, of any group, who deny its truth, the fire is their appointed place.” (Verse 17) The appointment will not fail, for God [limitless is He in His glory] is the One who has appointed it. Unshakeable Belief in the Truth “So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters. He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful. The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshalled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and implies. They are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63) Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e. submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets. Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities. Hence, it is necessary for advocates of Islam to refer to the Qur’ān where they may find a picture of their own situation and the battle they are fighting. This is what we mean when we say that this Qur’ān can only be appreciated by those who fight its battle, and who face situations similar to those that existed at the time of its revelation and for which it provided guidance and instruction. Overview (Verse 17) Testimony in Support of Clear Evidence These verses, with varying rhythm and a multitude of pointers and references, give us an impression of what the small group of early believers faced during that critical period of the history of Islam. It tells us that the situation needed to be clearly defined and faced with positive action. The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle. The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s. “Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān. Thus, the overall meaning of this verse is as follows: consider this Prophet to whose honesty and truthfulness all evidence points. He takes his stand on clear evidence which he finds in his innermost soul, granted to him by his Lord. This clear evidence is followed by a testimony from God, which is the Qur’ān, a book with clear characteristics confirming its divine source. He is further supported by another testimony which was given long before him, that is, the Torah, the book revealed to Moses to be a constitution for the Children of Israel and a mercy bestowed on them from on high. The Torah gives evidence to the truthfulness of the Prophet, God’s Messenger, in two ways: it tells plainly of his message and prophethood, and it includes the same ideological principles of the universal religion acceptable to God. Is it right, then, that such a prophet should face hostility, stubborn rejection, a denial of his message and accusations of forgery? This is singularly odd, considering all the evidence confirming and endorsing his message. It then portrays the attitude of believers in the Qur’ān and those, of all races, colours and communities, who deny it, and shows the punishment awaiting them in the hereafter. It reassures the Prophet and the believers that what they have is the truth. They should not, therefore, be disturbed by the unbelievers’ attitude despite the fact that they formed the majority at that time. “These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Some commentators find the first sentence in this section of the verse problematic. If the one who takes his stand on a clear evidence from his Lord,’ is the Prophet in person, as we have explained, then the pronoun ‘these’ is problematic because it is plural referring to a group who believe in God’s revelations and the proof it contains. But there is no problem really. The pronoun it’ in this sentence, ‘These believe in it,’ refers to the ‘testimony’ which is the Qur’ān. Thus, there is nothing unusual in saying, ‘These believe in it,’ meaning that they believe in the Qur’ān. Indeed the Prophet was the first to believe in what was revealed to him, followed by those who accepted his message: “The Messenger believes in what has been revealed to him by his Lord, and so do all the believers. Each one of them believes in God, His angels, His books and His messengers.” (2:285) The present verse refers to him and includes with him those who have accepted his message and believed in the faith which he conveyed to them. This is a method of expression often used in the Qur’ān. “As for those, of any group, who deny its truth, the fire is their appointed place.” (Verse 17) The appointment will not fail, for God [limitless is He in His glory] is the One who has appointed it. Unshakeable Belief in the Truth “So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters. He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful. The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshalled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and implies. They are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63) Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e. submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets. Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities. Hence, it is necessary for advocates of Islam to refer to the Qur’ān where they may find a picture of their own situation and the battle they are fighting. This is what we mean when we say that this Qur’ān can only be appreciated by those who fight its battle, and who face situations similar to those that existed at the time of its revelation and for which it provided guidance and instruction. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verse 17) Testimony in Support of Clear Evidence These verses, with varying rhythm and a multitude of pointers and references, give us an impression of what the small group of early believers faced during that critical period of the history of Islam. It tells us that the situation needed to be clearly defined and faced with positive action. The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle. The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s. “Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān. Thus, the overall meaning of this verse is as follows: consider this Prophet to whose honesty and truthfulness all evidence points. He takes his stand on clear evidence which he finds in his innermost soul, granted to him by his Lord. This clear evidence is followed by a testimony from God, which is the Qur’ān, a book with clear characteristics confirming its divine source. He is further supported by another testimony which was given long before him, that is, the Torah, the book revealed to Moses to be a constitution for the Children of Israel and a mercy bestowed on them from on high. The Torah gives evidence to the truthfulness of the Prophet, God’s Messenger, in two ways: it tells plainly of his message and prophethood, and it includes the same ideological principles of the universal religion acceptable to God. Is it right, then, that such a prophet should face hostility, stubborn rejection, a denial of his message and accusations of forgery? This is singularly odd, considering all the evidence confirming and endorsing his message. It then portrays the attitude of believers in the Qur’ān and those, of all races, colours and communities, who deny it, and shows the punishment awaiting them in the hereafter. It reassures the Prophet and the believers that what they have is the truth. They should not, therefore, be disturbed by the unbelievers’ attitude despite the fact that they formed the majority at that time. “These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Some commentators find the first sentence in this section of the verse problematic. If the one who takes his stand on a clear evidence from his Lord,’ is the Prophet in person, as we have explained, then the pronoun ‘these’ is problematic because it is plural referring to a group who believe in God’s revelations and the proof it contains. But there is no problem really. The pronoun it’ in this sentence, ‘These believe in it,’ refers to the ‘testimony’ which is the Qur’ān. Thus, there is nothing unusual in saying, ‘These believe in it,’ meaning that they believe in the Qur’ān. Indeed the Prophet was the first to believe in what was revealed to him, followed by those who accepted his message: “The Messenger believes in what has been revealed to him by his Lord, and so do all the believers. Each one of them believes in God, His angels, His books and His messengers.” (2:285) The present verse refers to him and includes with him those who have accepted his message and believed in the faith which he conveyed to them. This is a method of expression often used in the Qur’ān. “As for those, of any group, who deny its truth, the fire is their appointed place.” (Verse 17) The appointment will not fail, for God [limitless is He in His glory] is the One who has appointed it. Unshakeable Belief in the Truth “So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters. He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful. The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshalled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and implies. They are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63) Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e. submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets. Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities. Hence, it is necessary for advocates of Islam to refer to the Qur’ān where they may find a picture of their own situation and the battle they are fighting. This is what we mean when we say that this Qur’ān can only be appreciated by those who fight its battle, and who face situations similar to those that existed at the time of its revelation and for which it provided guidance and instruction. |
- Surah 11. Hud - Saad al Ghamidi https://www.youtube.com/watch?v=8I1RwadiNQM&index=11&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 11. Hud Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=71B7ptdhXtY&index=11&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 11. Hud Muhammad Al Luhaydan https://www.youtube.com/watch?v=yIvyX6T1jow
- Surah Hud Idris Akbar https://www.youtube.com/watch?v=SBI1Q8p8Nzs
- Surah 11. Hud muhammad Minshawi https://www.youtube.com/watch?v=PAnCHq2caWU&index=11&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Hud (50) to Surah Yusuf (1-40)1 https://www.youtube.com/watch?v=PoWGMhfrImw&index=55&list=PLB4B8D1654A8BD263
- Surah Hud (50) to Surah Yusuf (1-40)2 https://www.youtube.com/watch?v=pBsdP0pE-qQ&index=56&list=PLB4B8D1654A8BD263
