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 Surah Hud 11:84-93 [8/10]
  
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Verse Summary -------------------------------------------------------------------------------------
۞ وَإِلَىٰAnd to
مَدْيَنَMadyan,
أَخَاهُمْtheir brother
شُعَيْبًا‌ۚShuaib.
قَالَHe said,
يَـٰقَوْمِ"O my people!
ٱعْبُدُواْWorship
ٱللَّهَAllah
مَاnot
لَكُم(is) for you
مِّنْany
إِلَـٰهٍgod
غَيْرُهُۥ‌ۖother than Him.
وَلَاAnd (do) not
تَنقُصُواْdecrease
ٱلْمِكْيَالَ(from) the measure
وَٱلْمِيزَانَ‌ۚand the scale.
إِنِّىٓIndeed, I
أَرَٮٰكُمsee you
بِخَيْرٍin prosperity,
وَإِنِّىٓbut indeed, I
أَخَافُfear
عَلَيْكُمْfor you
عَذَابَpunishment
يَوْمٍ(of ) a Day
مُّحِيطٍall-encompassing.
﴿٨٤﴾
وَيَـٰقَوْمِAnd O my people!
أَوْفُواْGive full
ٱلْمِكْيَالَmeasure,
وَٱلْمِيزَانَand weight
بِٱلْقِسْطِ‌ۖin justice
وَلَاand (do) not
تَبْخَسُواْdeprive
ٱلنَّاسَthe people
أَشْيَآءَهُمْ(of) their things,
وَلَاand (do) not
تَعْثَوْاْact wickedly
فِىin
ٱلْأَرْضِthe earth
مُفْسِدِينَspreading corruption.
﴿٨٥﴾
بَقِيَّتُ(What) remains
ٱللَّهِ(from) Allah
خَيْرٌ(is) best
لَّكُمْfor you,
إِنif
كُنتُمyou are
مُّؤْمِنِينَ‌ۚbelievers.
وَمَآAnd not
أَنَا۟I am
عَلَيْكُمover you
بِحَفِيظٍa guardian."
﴿٨٦﴾
قَالُواْThey said,
يَـٰشُعَيْبُ"O Shuaib!
أَصَلَوٲتُكَDoes your prayer
تَأْمُرُكَcommand you
أَنthat
نَّتْرُكَwe leave
مَاwhat
يَعْبُدُworship
ءَابَآؤُنَآour forefathers,
أَوْor
أَنthat
نَّفْعَلَwe do
فِىٓconcerning
أَمْوَٲلِنَاour wealth
مَاwhat
نَشَـٰٓؤُاْ‌ۖwe will?
إِنَّكَIndeed you,
لَأَنتَsurely you
ٱلْحَلِيمُ(are) the forbearing,
ٱلرَّشِيدُthe right-minded."
﴿٨٧﴾
قَالَHe said,
يَـٰقَوْمِ"O my people!
أَرَءَيْتُمْDo you see
إِنif
كُنتُI am
عَلَىٰon
بَيِّنَةٍa clear evidence
مِّنfrom
رَّبِّىmy Lord,
وَرَزَقَنِىand He has provided me
مِنْهُfrom Himself
رِزْقًا حَسَنًا‌ۚa good provision?
وَمَآAnd not
أُرِيدُI intend
أَنْthat
أُخَالِفَكُمْI differ from you
إِلَىٰin
مَآwhat
أَنْهَـٰكُمْI forbid you
عَنْهُ‌ۚfrom it.
إِنْNot
أُرِيدُI intend
إِلَّاexcept
ٱلْإِصْلَـٰحَthe reform
مَا ٱسْتَطَعْتُ‌ۚas much as I am able.
وَمَاAnd not
تَوْفِيقِىٓ(is) my success
إِلَّاexcept
بِٱللَّهِ‌ۚwith Allah.
عَلَيْهِUpon Him
تَوَكَّلْتُI trust
وَإِلَيْهِand to Him
أُنِيبُI turn.
﴿٨٨﴾
وَيَـٰقَوْمِAnd O my people!
لَا يَجْرِمَنَّكُمْ(Let) not cause you to sin
شِقَاقِىٓmy dissension
أَنlest
يُصِيبَكُمbefalls you
مِّثْلُsimilar
مَآ(to) what
أَصَابَbefell
قَوْمَ نُوحٍ(the) people of Nuh
أَوْor
قَوْمَ هُودٍ(the) people of Hud
أَوْor
قَوْمَ صَـٰلِحٍ‌ۚpeople of Salih.
وَمَاAnd not
قَوْمُ لُوطٍ(are the) people of Lut
مِّنكُمfrom you
بِبَعِيدٍfar off.
﴿٨٩﴾
وَٱسْتَغْفِرُواْAnd ask forgiveness
رَبَّكُمْ(of) your Lord,
ثُمَّthen
تُوبُوٓاْturn in repentance
إِلَيْهِ‌ۚto Him.
إِنَّIndeed,
رَبِّىmy Lord
رَحِيمٌ(is) Most Merciful,
وَدُودٌMost Loving."
﴿٩٠﴾
قَالُواْThey said,
يَـٰشُعَيْبُ"O Shuaib!
مَاNot
نَفْقَهُwe understand
كَثِيرًاmuch
مِّمَّاof what
تَقُولُyou say,
وَإِنَّاand indeed, we
لَنَرَٮٰكَsurely [we] see you
فِينَاamong us
ضَعِيفًا‌ۖweak.
وَلَوْلَاAnd if not
رَهْطُكَfor your family
لَرَجَمْنَـٰكَ‌ۖsurely we would have stoned you,
وَمَآ أَنتَand you are not
عَلَيْنَاagainst us
بِعَزِيزٍmighty."
﴿٩١﴾
قَالَHe said,
يَـٰقَوْمِ"O my people!
أَرَهْطِىٓIs my family
أَعَزُّmightier
عَلَيْكُمon you
مِّنَthan
ٱللَّهِAllah?
وَٱتَّخَذْتُمُوهُAnd you have taken Him,
وَرَآءَكُمْbehind your
ظِهْرِيًّا‌ۖbacks.
إِنَّIndeed,
رَبِّىmy Lord
بِمَاof what
تَعْمَلُونَyou do
مُحِيطٌ(is) All-Encompassing.
﴿٩٢﴾
وَيَـٰقَوْمِAnd O my people!
ٱعْمَلُواْWork
عَلَىٰ(according) to
مَكَانَتِكُمْyour position,
إِنِّىindeed, I am
عَـٰمِلٌ‌ۖworking.
سَوْفَSoon
تَعْلَمُونَyou will know
مَن(on) whom
يَأْتِيهِwill come
عَذَابٌa punishment
يُخْزِيهِ(that will) disgrace him,
وَمَنْand who
هُوَ[he]
كَـٰذِبٌ‌ۖ(is) a liar.
وَٱرْتَقِبُوٓاْAnd watch,
إِنِّىindeed, I am
مَعَكُمْwith you
رَقِيبٌa watcher."
﴿٩٣﴾


وَاِلٰى مَدۡيَنَ اَخَاهُمۡ شُعَيۡبًا​ ؕ قَالَ يٰقَوۡمِ اعۡبُدُوا اللّٰهَ مَا لَـكُمۡ مِّنۡ اِلٰهٍ غَيۡرُهٗ ​ؕ وَلَا تَـنۡقُصُوا الۡمِكۡيَالَ وَالۡمِيۡزَانَ​ اِنِّىۡۤ اَرٰٮكُمۡ بِخَيۡرٍ وَّاِنِّىۡۤ اَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٍ مُّحِيۡطٍ‏   وَيٰقَوۡمِ اَوۡفُوا الۡمِكۡيَالَ وَالۡمِيۡزَانَ بِالۡقِسۡطِ​ وَلَا تَبۡخَسُوا النَّاسَ اَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡا فِى الۡاَرۡضِ مُفۡسِدِيۡنَ‏  بَقِيَّتُ اللّٰهِ خَيۡرٌ لَّـكُمۡ اِنۡ كُنۡتُمۡ مُّؤۡمِنِيۡنَ  ۚ وَمَاۤ اَنَا عَلَيۡكُمۡ بِحَفِيۡظٍ‏  قَالُوۡا يٰشُعَيۡبُ اَصَلٰوتُكَ تَاۡمُرُكَ اَنۡ نَّتۡرُكَ مَا يَعۡبُدُ اٰبَآؤُنَاۤ اَوۡ اَنۡ نَّـفۡعَلَ فِىۡۤ اَمۡوَالِنَا مَا نَشٰٓؤُا​ ؕ اِنَّكَ لَاَنۡتَ الۡحَـلِيۡمُ الرَّشِيۡدُ‏  قَالَ يٰقَوۡمِ اَرَءَيۡتُمۡ اِنۡ كُنۡتُ عَلٰى بَيِّنَةٍ مِّنۡ رَّبِّىۡ وَرَزَقَنِىۡ مِنۡهُ رِزۡقًا حَسَنًا​ ؕ وَمَاۤ اُرِيۡدُ اَنۡ اُخَالِفَكُمۡ اِلٰى مَاۤ اَنۡهٰٮكُمۡ عَنۡهُ​ ؕ اِنۡ اُرِيۡدُ اِلَّا الۡاِصۡلَاحَ مَا اسۡتَطَعۡتُ​ ؕ وَمَا تَوۡفِيۡقِىۡۤ اِلَّا بِاللّٰهِ​ ؕ عَلَيۡهِ تَوَكَّلۡتُ وَاِلَيۡهِ اُنِيۡبُ‏  وَيٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِىۡۤ اَنۡ يُّصِيۡبَكُمۡ مِّثۡلُ مَاۤ اَصَابَ قَوۡمَ نُوۡحٍ اَوۡ قَوۡمَ هُوۡدٍ اَوۡ قَوۡمَ صٰلِحٍ​ؕ وَمَا قَوۡمُ لُوۡطٍ مِّنۡكُمۡ بِبَعِيۡدٍ‏  وَاسۡتَغۡفِرُوۡا رَبَّكُمۡ ثُمَّ تُوۡبُوۡۤا اِلَيۡهِ​ؕ اِنَّ رَبِّىۡ رَحِيۡمٌ وَّدُوۡدٌ‏  قَالُوۡا يٰشُعَيۡبُ مَا نَفۡقَهُ كَثِيۡرًا مِّمَّا تَقُوۡلُ وَاِنَّا لَـنَرٰٮكَ فِيۡنَا ضَعِيۡفًا​ ۚ وَلَوۡلَا رَهۡطُكَ لَرَجَمۡنٰكَ​ وَمَاۤ اَنۡتَ عَلَيۡنَا بِعَزِيۡزٍ‏   قَالَ يٰقَوۡمِ اَرَهۡطِىۡۤ اَعَزُّ عَلَيۡكُمۡ مِّنَ اللّٰهِ ؕ وَ اتَّخَذۡتُمُوۡهُ وَرَآءَكُمۡ ظِهۡرِيًّا​ ؕ اِنَّ رَبِّىۡ بِمَا تَعۡمَلُوۡنَ مُحِيۡطٌ‏  وَيٰقَوۡمِ اعۡمَلُوۡا عَلٰى مَكَانَتِكُمۡ اِنِّىۡ عَامِلٌ​ ؕ سَوۡفَ تَعۡلَمُوۡنَ ۙ مَنۡ يَّاۡتِيۡهِ عَذَابٌ يُّخۡزِيۡهِ وَمَنۡ هُوَ كَاذِبٌ​ ؕ وَارۡتَقِبُوۡۤا اِنِّىۡ مَعَكُمۡ رَقِيۡبٌ‏ 

Translation
(11:84) And to (the people of) Midian We sent their brother Shu'ayb.94 He said: 'My people! Serve Allah; you have no god other than Him. And do not diminish the measure and weight. Indeed I see that you are prospering now, but I fear for you the chastisement of an encompassing day in the future. (11:85) My people! Give full measure and weight with justice, do not diminish the goods of others, and do not go about creating corruption in the land. (11:86) The gains that Allah lets you retain are better for you, if you indeed believe. In any case, I have not been appointed a keeper over you.95 (11:87) They replied: 'O Shu'ayb! Does your Prayer enjoin upon you96 that we should forsake the deities whom our forefathers worshipped, or that we should give up using our wealth as we please?97 Do you fancy that you, and only you, are forbearing and right-directed?' (11:88) Shu'ayb said: 'My people! What do you think? If I stand on clear evidence from my Lord, and He has also provided me a handsome provision from Himself98 -(should I be ungrateful to Him and share your error and iniquity?) Nor do I desire to act contrary to what I admonish you.99 I desire nothing but to set things right as far as I can. My succour is only with Allah. In Him have I put my trust, and to Him do I always turn. (11:89) My people! Let not your opposition to me lead you to guilt that would bring upon you the chastisement that struck earlier the people of Noah, and the people of Hud, and the people of Salih. And the land of the people of Lot is not far from you!100 (11:90) Seek the forgiveness of your Lord and turn to Him in repentance. Surely my Lord is Ever Merciful, Most Loving.101 (11:91) They said: 'O Shu'ayb! We do not understand much of what you say.102 Indeed we see you weak in our midst. Were it not for your kinsmen, we would surely have stoned you for you have no strength to overpower us.103 (11:92) Shu'ayb said: 'My people! Are my kinsmen mightier with you than Allah that you (hold the kinsmen in awe while) you cast Allah behind your back? Surely my Lord encompasses all what you do. (11:93) My people! Go on working according to your way and I will keep working (according to mine). Soon you will come to know who will be afflicted by a humiliating chastisement, and who is proved a liar. And watch, I shall also watch with you.'

Commentary

94. Please keep in view( E.Ns 69-76 of Surah Al-Aaraf).

95. That is, I have no power over you. The most I can do for you is to admonish you as a well wisher, but it rests with you to accept my advice or reject it. As you are accountable to Allah and not to me for your deeds, therefore you should fear Him and desist from your mischievous deeds, if you sincerely believe in Him.

96. This taunting question was an expression of the feelings of hatred those ungodly people cherished against the religious observances of Prophet Shuaib (peace be upon him) and other God fearing pious people. They selected Salat as a target of their taunt because it is the first and foremost outwardly observance of true religion which naturally has always been strongly hated by all ungodly wicked people. This hatred may also be noticed today among those who deliberately intend to follow the wicked ways, for they consider religious observances to be the greatest threat to their evil ways. As they regard Salat to be a symbol of the coming trouble, they begin to taunt the one who observes it. For they know that the victim of the disease of religiosity will not rest content with his own reformation but will exert his utmost to reform others as well. They fear that he will preach piety and righteous ways to them and criticize their ungodly and immoral ways. That is why Salat becomes the target of the taunts of wicked people. And if the person who observes Salat actually begins to preach the observance of virtues and criticize their evil ways just as they had feared, then they condemn it even more vehemently as though it were the cause of the whole trouble.

97. These two things clearly distinguish the theory of the way of ignorance from the theory of the way of Islam. The way of ignorance is based on the assumption that one should follow the way of his forefathers, and for the mere reason that it has been inherited from his forefathers. Its second assumption is that one’s faith and religion are concerned only with worship, and these have nothing to do with the worldly affairs of life, in which one is absolutely free to do as he pleases. On the other hand, the basic theory of Islam is that every way that is not founded on the submission to Allah is wrong, and, therefore, should not be followed, for no other way has any proof of its truth from reason, knowledge and revelation. Besides, Islam is not confined to the worship of Allah but it covers in its entirety all aspects of cultural, social, economic and political life. This is because all that man possesses really belongs to Allah and, therefore, man has absolutely no right to do as he pleases with his possessions.

Incidentally, this demand of the people of Prophet Shuaib (peace be upon him) that they had every right to do as they pleased with their goods and possessions shows that there is nothing new about the theory of the division of life into separate compartments, religious and mundane. Some three thousand years or so ago they insisted on this division just as western and westernized people insist on it today. And they are absolutely wrong to presume that their division is the result of the light that had dawned upon humanity because of the intellectual progress that man has made as a result of the evolutionary process. Thus it is clear that it is not light but darkness which prevailed with the same intensity thousands of years ago as it is today and that the conflict of Islam against it is also as old as that.

98. Here rizq implies two things: provision of the knowledge of the truth and provision of the necessities of life from Allah. In the first sense, it refers to the same thing that has been declared in this Surah by Prophets Muhammad, Noah and Salih (peace be upon them all), that is, Allah bestowed on me by revelation that knowledge of the truth, which I already had gained by making keen observations of my own self and of the phenomena of nature. Therefore I cannot be a party to your evil creeds and unlawful practices. In the second sense, it is the answer to this taunt of theirs: Indeed you are the only generous and righteous person left in the land! It meant, so to say, this: When my Lord has bestowed on me both the knowledge of the truth and the good and lawful provisions of life, your taunts cannot turn this favor into disfavor. Therefore I cannot be so ungrateful to Him as to declare your deviations to be the truth and your unlawful practices lawful.

99. That is, It is a proof of the truth of my claim that I myself practice what I preach to you. For instance, if I had forbidden you to visit the shrines of gods and goddesses but had myself become the guardian of some such shrine, you would have been justified in bringing this charge against me that I was preaching the doctrine of Tauhid merely for the sake of ruining the business of others in order to make room for my own trade. Likewise, if I had prohibited the use of unlawful means for you but had myself applied the same in my own trade, you would have been justified in charging me with preaching honesty merely for winning good reputation for the prosperity of my own trade. But you yourselves are a witness to this that I myself abstain from those evils which I forbid you to practice and I keep myself pure from those blemishes of which I desire to cleanse you and I follow the way to which I invite you. All this is a clear proof that I believe in the truth of the message I am conveying to you.

100. That is, your land is not far from the land of the people of Lot, which has been totally destroyed. It is quite near and what happened did not take place long ago. here

101. Prophet Shuaib (peace be upon him) brought the attribute of love of Allah for His creation specially to the notice of his people in order to induce them to give up despair and turn to Allah for forgiveness for their evil deeds, so as to say: Allah is not hard hearted and cruel, and cherishes no feelings of enmity towards His creatures. He does not desire to punish them anyhow as if He were to derive pleasure from their torture. As a matter of fact, He inflicts punishment on you only when you transgress all limits and that, too, for the good of mankind. Therefore if you feel ashamed of your sins and repent of these, you will find Him Forbearing, for He loves His creation very much.

The Prophet (peace be upon him) has explained the same thing by citing a parable. He said: Suppose one of you was traveling in a waterless desert and lost his camel on whom he had laden all his provisions for the journey. He made a thorough search for the missing camel, but in vain. Then, in despair of his life, he lay down under a tree. Then, all of a sudden, the camel with all the provisions intact on it appeared before him. Just imagine his happiness. Allah is more pleased than that man, when a sinful servant returns to Him in penitence. There is another incident even more effective than this related by Umar: Once some prisoners of war were brought before the Prophet (peace be upon him). One of them was a mother whose infant child had been lost. This had made her so restless and uneasy that she would hold any child she came across close to her breasts and suckle it. When the Prophet (peace be upon him) saw this, he put this question to the bystanders: Can you imagine that this mother would ever throw her own child into the fire? We replied, never; not to speak of throwing it into the fire, she would do her utmost in every possible way to prevent it from falling into the fire. Then the Prophet (peace be upon him) said: Allah is much more merciful to His servants than this mother is to her child.

Let us consider the same thing from another point of view. It is Allah Who has created love in the hearts of the mother and the father for their child, and without this parental love, they would never have shown the care and the sacrifice they shower on their child; nay, they would have even become its enemies because of the trouble and inconvenience they have to bear for it. From this, it is quite evident that the love of the Creator of this parental affection for His own Creation must be far greater than this parental love.

102. They did not understand what Prophet Shuaib (peace be upon him) said to them, not because he talked to them in some foreign language or because the theme was too difficult or complicated for them. For he talked to them in their own language and his theme was simple and clear. As a matter of fact, they did not understand because they would not: Their crooked thinking left neither any desire nor any aptitude for understanding his talk. And this is true of all those people who become such slaves of their prejudices and lusts as render them incapable of accepting anything against their preconceived notions. For they are neither inclined to listen to such things nor understand them as though these things were not for them nor were they for them.

103. While studying this part of the story of Prophet Shuaib (peace be upon him), it should be kept in view that similar conditions were prevalent at Makkah at the time of the revelation of this story. The Quraish were as blood thirsty to kill the Prophet (peace be upon him) as were the people of Madian to take the life of Prophet Shuaib (peace be upon him). Just as the people of Prophet Shuaib (peace be upon him) desisted from this evil design because they were afraid of his family, likewise the Quraish were afraid of Bani Hashim and refrained from executing their evil designs. So this story was being related to warn the Quraish that they should learn a lesson from the answer of Prophet Shuaib (peace be upon him) (Ayats 92-93), as if to say: O people of Quraish, this same is the answer to you from Muhammad (peace be upon him).