11 -SURAH HOOD

NAME: In Verses Nos. 50 to 60 the chronicle of Prophet Hood and his nation has been narrated, and therefore, it is named as Surah Hood.

TIME OF REVELATION: It is Maccan and from the text it seems that it might have been revealed before Surah Yunus.

CENTRAL THEME: To warn the people against the adverse consequences of rejecting the message of worshipping the one and only God, which the messenger of Allah is conveying to them. The subject-matter of this Surah is fully harmonious with the subject-matter of Surah Yunus, however in this Surah the aspect of warning is so prominently projected that it seems that the Divine punishment is about to crack down on the (Arabian) Prophet’s opponents.

ORDER OF THE VERSES: Verses Nos. 1 to

4 are in the form of a preamble, in which the gist of Quranic message is presented.

In Verses Nos. 5 to 24 the objections of the critics are answered and the teachings are explained. Verses Nos. 25 to 99 present a few pages of the history of the prophets, so that the addresses of the Arabian Prophet might read the writing on the wall to know about their own condition.

In Verses Nos. 100 to 108 people are asked to take a lesson from these event and are warned about the consequences in the Hereafter, and the glad tidings of an everlasting Paradise is given to those fortunate persons who have accepted the Prophet’s call and, accordingly engaged themselves in performing good deeds. Verses Nos. 109 to 123 mark the end of the Surah, in which the Prophet and his companions have been given comfort and necessary directions.

THE MOST IMPORTANT CHARACTERISTIC OF THE SURAH.

A hadith has it: “Abu Bakr (R.) said:

O Messenger of Allah You are getting old.

“The Prophet replied. ‘Surah Hood. Waqi’ah, Mursalat, Amma Yatasaloon and Izash-shamsu kuvvirat have turned me old.”

It points to the fact that in the Surah Hood and other Surahs like it the image of the punishment from God has been drawn in such a way that man is shaken, and the impact these Surahs had on the Prophet was so great that his limbs were also affected by the fear created by this punishment.

11- SURAH HOOD Verses (aayat) 123

In the name of Allah, Most Gracious, Most Merciful.

1. Alif. Laam. Raa.¹ (This is) a Book whose ayat (Verses)have been made perfect², and then explained in detail,³ by (Him, who is) all Wise, Aware.⁴

2. That you should worship none but Allah.⁵ Verily, I am to you from Him a warner⁶ and bringer of glad tidings⁷.

3. And seek forgiveness of your Lord then turn to Him in repentance⁸. He will make a goodly provision for you till an appointed term⁹ and will bestow His grace upon everyone who deserves His grace¹⁰. But if you turn away, then verily I fear for you the punishment of a great day¹¹.

4. To Allah you all shall return. And He has power over all things.

5. Lo! They fold their breasts so that they may hide from Him.¹² Lo! When they cover themselves with their clothing, He knows what they hide and what they reveal. Verily He knows the secrets of the breasts.

6. There is no creature on the earth the responsibility of whose sustenance is not on Allah.¹³ He knows its habitation and its dwelling place.¹⁴ All is in a clear book.¹⁵

7. And it is He who created the heavens and the earth in six days¹⁶ and His Arsh (throne) was on the water¹⁷ that He might try you (to find out) which of you is best in conduct.¹⁸ And if you say: “You shall indeed be raised again after death,” sure! the disbelievers would say: “This is nothing but obvious magic.”¹⁹

1.Comments on these letters have been given in Note No.1 Surah Yunus.

2. As the systems of the earth and the heavens are established on firm foundations, similarly the ayaat of this Book that have been revealed are based on extremely firm arguments, solid realities, high moral teachings, universal truths, and just laws of life, and as its subjects are balanced. Similarly, its words are thoroughly appropriate, and their syntax is most meaningful, as if every word is set in priceless jewelry in such a way that even the slightest change in the arrangement cannot be imagined. It can be appreciated only by those who have the right taste of the Arabic language: for example, in the Surah ‘Qul huwallahu ahad’ the word ‘ahad’ (unique) is the most appropriate word. If in its place the word wahid (one) is substituted, there will be a change in the meaning as well as in the flow of the language. Similarly, the word ‘hamd’ is appropriate to convey the meaning of both praise and gratitude. If anybody substitutes the words ‘Ash shukru lillah’ for the words ‘Al hamdu lillah, then the comprehensiveness of the word ‘hamd’ is lost. In sum this composition is so coordinated and invulnerable that no sane man can find any fault with any of its words or can point out a single defect in its teachings.

This is a distinctive characteristic of the Qur’an and no other book in the world, including the ‘holy’ books of the other religions of the world, enjoys this distinction.

3. In the preliminary Surahs of the Qur’an divine teachings are presented in outlines in small sentences (verses), but in the subsequent surahs their explanation, details and their demands (requirements) are narrated. For example, in the Surah Ikhlas the subject of tawheed (monotheism) has been dealt with in a very brief manner, but in the Surah Yunus and Surah An’am it has been presented with explanation and details. In Surah Fajr the chronicles of A’d and Thamud are just referred to, but in Surah Hood and Surah A’raf they have been narrated in detail. A brief introduction of the Paradise and the Hell is given in the Surah Ghashiyah, but it has been given in detail in Surah Waqi’ah and Surah Rahman. The commands for (COMMENTARY) salat is given in brief in the Surah ‘Ala, but its detailed commands are given in Surah Bani Israil (Isra), Surah Baqarah, and Surah Nisa. In this way Qur’an gives its own comments on its teachings.

4. The fact of Quranic ayat’s being assertively definite and detailed is the proof that it is not the word of man but that of God, whose every teaching is wise and well-informed about all the situations and circumstances.

5. This is the first demand of Qur’an from mankind. To accept Allah as the only worship worthy Being, and worshipping Him alone is that exalted purpose for which mankind is created. The reality of worship is that man should bow before his Lord in all humility and sincerity. Iman Razi writes: “Worship means extreme devotion and an expression of total humility and meekness, and such an expression for anybody other than the Being who is the Creator, Ruler, Most Gracious, and Bestower of Favours, is not proper.” - (At-Tafseerul Kabeer. Vol. 17. page 180).

If man presents himself as a humble and meek slave before Allah and expresses his lowliness before Him, then it is impossible for him to be a transgressor or a rebel against God. Worship and transgression are two opposing and contradictory states. A person who really and sincerely worships Allah, will essentially be His obedient slave. (For further explanation, please see Note No.7. Surah Fatiha).

6. That Is: I am a Warner about the adverse consequences of disbelief, transgression, evil acts and sinning.

7. That is: I am a bringer of glad tidings about good results of faith, belief, obedience to Allah and virtuous acts.

8. That is: Seek Allah’s forgiveness for your polytheism, and for the life of sinning that you have been living and correct your attitude for the future, by turning towards Allah in every condition and adopting the way of living like His slave.

9. On doing so Allah will favour you by bestowing His bounties on you. The events that followed confirmed this promise of the Qur’an. Accordingly those who embraced Islam and repented and adopted virtuous living, their world was not marred but ‘made beautiful, and they received such divine favour as they had not imagined earlier.

10. That is: The high rank of virtue to which a Momin would make himself worthy of belonging by virtue of his deeds of piety, Allah will honour him in accordance with his rank and status.

11. That is: The Day of Resurrection.

12. Folding the breasts is an idiom of the Arabic language, which means to turn away or to avoid. It means that they think that Allah does not know their act of ignoring the Qur’an, though there is nothing hidden from Him. Had they known this, they would not have avoided listening to the Qur’an.

13. This is a reality which is observed and experienced by every person. Every living being on this earth, whether it may be an animal or a bird, a fish or an ant, a man or a beast, all get their share of sustenance. Although this sustenance is received by them through various means, but the arranger of these means through which every creature gets its sustenance till the appointed time it lives, is none else than the one and only Allah. Is this all embracing arrangement of providing sustenance not sufficient proof of the fact that the Being who gave life is also providing the means for the upkeep of life? And is there any necessity, after this clear and unambiguous argument, of any other proof or argument to refute the case for polytheism and disbelief?

14. That is: Allah has knowledge of all the minute details. He knows the dwelling place of every creature and also the place where after its death the creature will be deposited.

15. For explanation please see Note No.94, Surah Yunus.

16. Its explanation has been given in Note No. 82, Surah A’raf.

17. That is: Water was created by God before the creation of the heavens and the earth. This fact has been narrated in the Torah in these words:

“and the Spirit of God was moving over the face of the waters” (Genesis 1:2) Possibly in the original Torah the same thing which has been stated in the Qur’an might have been narrated, but the translators might have confused it.

Arsh means the throne of the kingdom, the nature of which we do not know. However, it gives an idea of Allah’s being in power and the ruler. It means-and Allah knows best the secrets of His words-that before the creation of the universe, when there was only “water”. Allah ruled over it. By His command the water underwent certain developments. Accordingly, dry land appeared and subsequently varying species and things came into existence. At another place in the Qur’an it is stated:

“And We have created from water every living thing.” (Al-Anbiya-30)

18. This is the purpose which activated the creation of the universe, i.e. man has been placed in the testing ground, so that Allah may select those individuals who conduct themselves in the most virtuous manner, and then He may bless them with everlasting favour and bounties.

19. That is: When the Prophet presents the fact that mankind will be raised again after death, the disbelievers dub it as the magic of words.

whosever desire the life of this world with its glitter, We repay them fully in the world, and in that nothing will be diminished for them. (Al-Quran)

8. And if We delay their punishment for an appointed time, they would surely say: “What withholds it?” Lo! On the day it comes, nothing will keep it away from them, and they will be encircled by what they used to mock at.²⁰

9. And if We cause man to taste some mercy from Us and afterwards withdraw it from him, verily he is despairing, ungrateful.

10. And if We cause him to taste comforts after some adversity that had touched him, he would surely say: “The ills have gone from me.” Verily he is exultant, boastful:²¹

11. Except those who are patient and perform righteous acts, for them theirs will be forgiveness and a great reward.

12. Perhaps you may give up a part of what has been revealed to you,²² and that your breast may feel straitened because they say: “Why has not a treasure been sent down for him, or an angel come with him?” Surely, you are but a warner, and Allah is in charge of all things.

13. Or do they say that he (the Prophet) has invented it. Say: “Then bring ten surahs like this, invented, and call (to your aid) whomsoever you can beside Allah, if you are truthful.”

14. Then if they do not answer your call, know then that it is revealed with the knowledge of Allah; and that there is no god, except Him. Will you then accept Islam?²³

15. whosever desire the life of this world with its glitter, We repay them fully in the world, and in that nothing will be diminished for them.²⁴

16. They are those for whom there is nothing in the Hereafter but the fire; all they contrived in the world has gone waste and whatever they used to do was in vain.

20. That is: Allah is delaying the punishment, so that the disbelievers may get further opportunity to reform themselves. But these people instead of taking advantage of this respite, mock at the promised punishment. Let them know that the day when this punishment would befall them, it would not be possible for them to ward it off and they will not be able to escape.

21. When life is meant for trial, then it is neither proper to despair in time of adversity nor is it right to exult and cross the limits in exultation, but that man should know that in the first condition he should be patient and in the second he should be grateful to God. Because man does not keep the real purpose of his creation in view, his angle of view goes wrong, as also his conduct becomes similarly improper.

22. This statement is made in view of the Prophet’s being a man, otherwise it is far from the high and noble character of a prophet that he should omit or forsake a part of the revelation. The real purpose of this statement is to show the intensity of the opposition which the Prophet was facing. To stand up to these oppositions it required tremendous courage. On such an occasion the statement that you may omit a part of the revelation is an emphatic command to inform the Prophet about the apparent dangers, so that he may set to work for fulfilling his responsibility as a prophet with full determination and courage.

23. Those who did not admit Qur’an to be a divine scripture considered it to be a product of Prophet Muhammad’s (Peace be upon him) authorship. Qur’an challenged them to produce a composition like itself. Such a challenge appears at various places in the Qur’an. In this ayah the challenge requires them to bring in ten Surahs like those found in Qur’an, and when they were unable to meet this challenge, then in Surah Yunus, ayah No.38 and Surah Baqarah ayah No. 23, they were asked to bring one Surah like it. They were also allowed the facility of calling their gods to assist them in this challenging task, for when Qur’an declares all gods beside Allah false, it becomes the duty of these invented gods to come to the rescue of their worshippers, if they really are gods, so that the claim of the Qur’an to be the word of God and its message of monotheism may be proved to be false. But when the entire nation in concert could not produce its equal or its like and when their gods also could not come to their help, it is convincingly proved that Qur’an is not the product of man but that it is the word of God; or else how could it be possible that the entire nation was unable to produce even a small part like Qur’an ? However big or successful litterateur a man may be, he cannot challenge the entire literary clan of the nation to produce even a small part like the literature produced by Him. It is only Qur’an that has thrown such a challenge that no man can produce a composition like itself, and the Arab nation could not prove this claim to be wrong. This challenge has also proved that Quran’s message of Tawheed (monotheism) is also based on truth, for if there were many gods, as claimed by the polytheists, then to prove themselves to be true gods, they would have surely helped their worshippers. When both the statements of Qur’an have been proved to be right and true, then Islam’s being the true religion has been proved. After this, what hinders men from embracing Islam’? (For further explanation, please see Note No.30. Surah Baqarah).

24. Those who do not have the Hereafter as their goal or who do not keep it in view, but are concerned with the achievements in this world only they are allowed to get the fruits of their efforts in the world only. They do not suffer in their material progress on account of their disbelief Whatever work they would undertake under the worldly causes, their results would appear according to the natural laws. But all their material progress, their properties and wealth, their expertise and prowess in the academic and technical fields, their royal pomp and their international fame will benefit them in this world only, and in the next world, where they are to live an everlasting life, the result of all these achievements will be a big zero, and they will get nothing except despair and disgrace.

17. Can he, who had a clear proof from his Lord, then came a witness from Him recite it and before it was the Book of Moosa as a guide and mercy, (refuse to accept the truth?) that they believe in it,²⁵ and those of the groups²⁶ that disbelieve it, the Fire is their promised place. So do not be in doubt concerning it.²⁷ Verily it is the truth from your Lord, but most of the mankind do not believe.

18. And who does more wrong than he who invents a lie concerning Allah?²⁸ Such will be brought before their Lord, and the witnesses will say: “These are the ones who lied concerning their Lord. Lo! The curse of Allah is on the wrong-doers.

19. “Those who debar (others) from the path of Allah, and seek to make it crooked,²⁹ and who totally deny the Hereafter.”

20. These will not escape (from Allah) in the earth, and nor had they any protector beside Allah.³⁰And their punishment will be doubled.³¹ They were unable to hear, and nor did they see.³²

21. These are the ones who have lost their souls and what they had invented vanished from them.³³

22. Certainly in the Hereafter they will be the greatest losers.

23. Verily those who believe and perform righteous acts, and humbled themselves before their Lord³⁴ they are the people of the Paradise they will dwell there forever.

24. The likeness of the two parties is as the blind and the deaf³⁵ and the seer and the hearer.³⁶ Are they equal in comparison? Then will you not give thought ³⁷?

25. And We sent Nooh to his people³⁸ (who said): “Verily, I am a plain warner to you;

25. By clear proof in this verse is meant that proof which is round in every person’s inner self concerning the recognition of his Lord, the concept of accountability before Him, and the distinction between that good and the evil. Witness here means Qur’an, which has not only supported this natural argument (proof) but has also stated it clearly and in detail. In this way when the truth came out in the open, it was further supported by the fact that previous divine Book ‘Torah’ also guides to the same realities which are presented by the Qur’an” This verse therefore means that whoever follows the proof (argument) found in his inner self or in his nature would not find any newness or strangeness in the call of the Qur’an, but that he would find it harmonious with his own nature and would accept it, and only that person would deny it who has suppressed the voice of his nature,

From this ayah it automatically becomes clear that before he was blessed with the prophethood, the Prophet (Sallal Lahu Alaihi Wa Sallam) was following his righteous nature, for who can be better followers of their nature than the prophets of God?

26. Whether it may be religious groups or irreligious groups.

27. For explanation, please see Note No.145, Surah Yunus.

28. It has been explained in Note No.169, Surah An’am.

29. It has been explained in Note’ No.125 Surah Aal-e-Imran.

30. That is: In the world they were under the wrong impression that their invented gods and protectors would save them from the punishment from Allah. .That is why they did not take any heed of the warnings given by the messengers of Allah.

31. One punishment for going astray and second punishment for misleading others.

32. That is: The message which the Messenger of Allah was conveying to them was being blocked by them, as they refused to listen to him and they were unable to see the signs pointing to monotheism and the Hereafter, because they had blindfolded themselves by refusing to look at them.

33. “The gods that they had invented and on whose help and intercession they had relied, had disappeared, and today there is none who would save them from the Divine punishment.

34. The quality of humbleness which has been associated with the righteous acts expresses the main spirit of these righteous acts. It means that the righteous acts need not be performed merely as a formality or a ritual, but that all acts of righteousness and worshipping should be done with a sense of humility before God.

35. This is the likeness of an infidel, who is deprived of real insight and grasp of truth.

36. This is the likeness of a faithful (Momin), who is blessed with insight and facility to grasp truth.

37. When there is a difference of insight between the two, then how can they be treated on the same level and how can their destiny be the same? How such a clear and obvious thing cannot be understood by you?

38. For explanation. please see Note No.95. Surah A’raf.

26. “That you worship none but Allah;³⁹ verily I fear for you the punishment of a grievous day.”⁴⁰

27. So the nobles among his people, who were disbelievers, said: “We see you but a man like us, we do not see that anyone follow you, except the lowliest among us, with immature opinion,⁴¹ nor do we see in you any superiority compared to us nay, we think you are liars.”

28. He said: “O my people! Do you think that if I am with a clear proof from my Lord and there has come to me a mercy from His own self, and it has been made obscure to you, can we compel you to accept it when you are averse to it?⁴²

29. “And O my people! I ask of you no wealth therefore. My recompense is the concern only of Allah,⁴³ and I am not going to drive away contemptuously those who believe, verily they will be meeting their Lord, but I see you a people that are ignorant.⁴⁴

30. "And O my people! Who will help me against Allah, if I drove them away?⁴⁵ Will you not then understand?”

31. And I do not say to you: ‘I have the treasures of Allah’, nor ‘I have the knowledge of the Unseen’, nor do I say: ‘Verily I am an angel’. Nor do I say to those who are lowly in your eyes that Allah will not give them good (reward). Allah knows best what is in their hearts. (If I did) then verily I will be of the wrong-doers. “⁴⁶

32. They said: “O Nooh! You have argued with us, and argued with us too much. Now bring upon us that with which you threaten us,⁴⁷ if you are truthful.

33. He replied: “Only Allah will bring it upon you if He will, and you will not be able to stop it.

39. This has been explained in Note No.97. Surah A’raf.

40. Punishment of a grievous day means the punishment of the Day of Judgment. It means that the Day of Judgment will be a day of utmost grief and suffering for the disbelievers.

41. Those who had responded to the call of Prophet Nooh were lowly and insignificant in the eyes of the nobles because they had no material resources, nor were they influential like them in the society, although being virtuous they were the best persons in the society, and since they had not hesitated to accept the truth when it clearly came out before them, they are being dubbed as people with superficial judgment by their detractors, although this was the unhesitant love for truth of the faithful people. But in the eyes of these proud and arrogant people their good quality had become objectionable.

42. This is a reply to the first objection of the objectors. The statement of Prophet Nooh means that the call of monotheism which he was giving had its deep roots in the nature of man; that he was following the same natural reasoning and the insight and thereafter God favoured him and blessed him with prophet hood, which everybody, who has the insight can see. And if the objectors have blind-folded themselves or have themselves become blind and refuse to see, how can they see the truth. In such a condition, should the truth be forced on them?

43. The prophets sent down by Allah do not seek any compensation or reward from the people to whom they convey Allah’s message, nor do they have any personal profit in view for the service they render to the people of directing them to the right path. Their service is selfless. This sincerity of theirs distinguishes them from the sooth- Sayers, poets and self-seekers.

44. This is the reply to their second objection. Prophet Nooh bluntly told them that for their sake he was not going to give up the companionship of those who believed in Allah, and if these people are lowly in their (nobles’) eyes, it is the result of their ignorance as the light of right and true knowledge leads people to appreciate those who are followers of truth. And the judgment with regard to who deserves how much appreciation is to be decided by Allah. The appropriate appreciation of these faithful people will be done by God alone, when they would meet Him.

45. From the statement of Prophet Nooh we get the guidance that a missionary of truth cannot show his unconcern for Muslims in order to appease or please Non-Muslims.

46. This is the reply to their third objection, that they do not see any superiority in them compared to themselves. The summary of what Prophet Nooh replied to them is that he had never claimed to be superior to mankind; he had only claimed that he was appointed by Allah to convey His message to the people, and this definitely is a distinguishing factor; and as for his companions who believe, Allah knows best what is in their hearts, if they are really believers then Allah will bless them with good rewards; how could he say that they would not be honoured by Allah: and what can be better than their being considered deserving of honour by God; the disbelievers consider material wealth as a criterion for superiority while actually it is the wealth of faith that makes a man deserving of honour and superiority while actually it is the wealth of faith that makes a man deserving of honour and superiority.

Prophet Nooh’s statement that Allah only knows best what is in the hearts of the people, clearly shows that even a prophet does not know the secret of men’s hearts. What to speak of the saints and other pious men, and when a Prophet does not know the secrets of men’s heart when he is alive, then how can he know it after his death? These facts cut at the roots of saint worship and grave worship.

47. That is: Allah’s punishment.”

34. And my advice will not be of profit to you even if I desire to give you counsel, if Allah wills to keep you astray.⁴⁸ He is your Lord and to Him will you return.

35. “Or do they say that he has invented it?⁴⁹ Say: “If I have invented it, upon me be my crime, and I am innocent of the crime that you commit”.⁵⁰

36. And it was revealed to Nooh: None of your people will believe except those who have believed already. So do not grieve for what they are doing.

37. And Build the Ark under Our supervision and Our revelation,⁵¹ and do not address Me (further) on behalf of those who do wrong, verily they will be drowned.⁵²

38. And he began making the Ark, and every time the nobles of his people passed by him, they made fun of him⁵³. He said: “If you ridicule us (now), we will ridicule you like wise.”⁵⁴

39. And you will know on whom the punishment that disgrace will come and on whom the lasting punishment will fall?”⁵⁵

40. Till, when Our command came, and the oven gushed forth (water)⁵⁶, We said: “Load therein a pair (male and female) of every kinds⁵⁷, and your family except those against whom the command has already been given⁵⁸, and those who believe⁵⁹. And those who believed with him were but few.

41. And he said: “Embark in it. In the name of Allah be its movement and its rest⁶⁰. Verily, my Lord is Oft-Forgiving, Most Merciful”.

42. And it sailed with them amid waves like mountains⁶¹, and Nooh called out to his son who had separated himself. O my son! Embark with us and be not with the disbelievers.” ⁶⁴

48. That is: According to Allah’s law of misguidance, if the gates of guidance are closed on you, then my good wishes and my counsel will be of no use to you.

49. This is a parenthetical sentence. That is the main narrative is stopped, and timely reply is given to the accusation of the Quraish that the Qur’an was invented or composed by the Prophet himself, and the tales narrated in that were merely the ancient tales.

50. That is: If I have not invented this Qur’an and the fact is that I have not invented it then the consequence of this crime that you have dubbed the Book revealed by God as invented by me, will be on you.

51. That is: We will supervise to make sure that these infidels will not prevent you from building the Ark. As for the type of the Ark to be built, it should be in accordance with the commands of Allah so that it may prove to be strong enough to withstand the onslaught of the storm that would surely come.

In the Bible under the Chapter Genesis VI, the details of the size of this Ark are given, which shows it was an extraordinary Ark, resembling a ship.

52. That is: Do not recommend the case of these disbelievers, nothing will save them from this punishment and Allah has already taken a decision to drown them.

53. When Prophet Nooh started building the Ark, the opponents, seeing the building up of a boat on the dry land, ridiculed him. They were not prepared to imagine that a gigantic flood could at all come and in that only the Ark of Prophet Nooh could save them. They might have considered it a manifestation of fanaticism and might have taunted the Muslims that they are trying to sail in the dry land.

54. That is: Today you are laughing at us thinking us to be mad, but tomorrow (in the Hereafter) we will laugh at you. Gentlemen take a breath of satisfaction on the arrest of a criminal, and it is natural to laugh at his criminal acts which landed him to his plight. Similarly laughing at the disbelievers and mischief-makers in the Hereafter by the believers is a natural phenomenon.

55. One Punishment in the world and the second punishment in the Hereafter.

56. In our opinion the correct sense is the same which Ibn Jarir Tabari has stated. He says that by ‘Tannur’ (oven) is meant the same thing in which loaves of bread are baked, because in the speech of Arabs that is what is understood by it, and the correct interpretation of Allah’s words can be made only by taking it to mean what the Arabs understand and consider it common.” -(Jamiul Bayan, Vol. 12. page 25).

In other words oven is taken as a symbol to signify that when water would gush forth from it, it should be considered the promised storm has started, and it is time for embarking in the Ark.

57. By every kind of living beings are meant those animals which are useful to humans in some way or the other. Snakes and rats are not included in that meaning.

The command to load every kind of animal was given in order that after the storm their race may survive. In the event of the absence of some animals, those humans who would be saved from the storm, would find it difficult to carry on their day to day activities. Loading of pairs of animals in the Ark is also mentioned in the Torah (Genesis Chapter VI).

58. That is: Not those members of your family who are disbelievers.

59. It means that in the Ark not only those who belonged to the household of Prophet Nooh were taken, but that there were also others who had accepted his faith. However, their number was small.

60. This is an expression of implicit faith in Allah’s favours and His power to do everything, that is this boat will sail only if Allah commands it to sail, and in a storm which is a message of destruction for human settlements and which is the most devastating challenge to mankind, the sailing of this boat will be nothing except Allah’s favour and His graciousness. Similarly, when the boat will rest at anchor and the Muslims etc. will disembark, it will be also due to the favour and graciousness of Allah alone.

From this ayah it also becomes clear that ‘Bismillah’ ( In Name of Allah ) is the oldest phrase that had passed through the lips of Prophet Nooh and it proved to be most auspicious. This kalimah (Bismillah) has been considered as the source of good by the Qur’an, and accordingly the beginning of the words of Allah is made with this very auspicious phrase: Bismillah.

61. Waves like mountains can rise in the oceans only. It shows what a gigantic storm should have struck the place where the people of Nooh lived. The people of Prophet Nooh lived on the banks of river Dajlah (map on page 525), This area is situated between the river Dajlah and the river Euphrates. These two rivers flow from the mountain Ararat and meet one another in the south, and they further on meet the sea. In other words this area was like an island, and there is no wonder that when the storm came, the whole area became a vast ocean and on account of the blowing of the stormy winds, the waves in the storm might have assumed mountainous proportions.

62. One son of Prophet Nooh was with the disbelievers, and therefore, he had not sailed in the Ark. Prophet Nooh advised him in the midst of the storm to come with the believers, when he was surrounded on all sides by ‘water and the distance between him and death was only of a few minutes.

He said: “I will seek refuge in a mountain, that will protect me from water”. Nooh said: “This day none can save from the command of Allah-except on whom He has shown mercy.” And a wave came in between the two, and he was among the drowned. (Al-Quran)

43. He said: “I will seek refuge in a mountain, that will protect me from water”. Nooh said: “This day none can save from the command of Allah-except on whom He has shown mercy.” And a wave came in between the two, and he was among the drowned⁶³.

44. And it was commanded: O earth! Swallow your water, and O sky! Hold back. So the water receded (thus) the judgement was given⁶⁴, and (the Ark) came to rest upon (the mount) Al-Judi⁶⁵. And it was said: A far removal for the wrong-doing people⁶⁶.

45. And Nooh cried out to his Lord and said: “My Lord! Surely my son is of my family, and surely Your promise is true and You are the Most Just of Judges.

46. He said: “O Nooh! Verily he is not of your family. Verily he is of unrighteous⁶⁷ conduct, so do not ask of me that of which you have no knowledge. I admonish you lest you be among the ignorant”.⁶⁸

47. (Nooh) prayed: “My Lord! I seek refuge with you from asking of that of which I have no knowledge, and unless You forgive me and have mercy on me, I shall be among the losers “.⁶⁹

48. He was told: “O Nooh! Climb down with peace from Us and blessings⁷⁰ upon you and upon communities that are with you. And there will be other communities to whom We will provide pleasure (for a while), then painful punishment from us will reach them’’ ⁷¹.

49. This is of the news of the Unseen Which We reveal to you; this neither you knew it before nor your community⁷². So have patience. Verily the (good) end is for the Godfearing⁷³.

63. When Allah’s rule of law was brought into play, even the son of a prophet was not spared, because he was an infidel and for the infidels punishment is destined, Prophet Nooh saw the fate of his son with his own eyes. Had he embraced Islam, he would not have met such an end.

64. That is: The judgement concerning Truth and Falsehood was given on the earth itself. The people of Truth were saved and the earth was made clean by the removal of the people of Falsehood.

This deluge was not an ordinary disaster, but an extraordinary event and an unprecedented storm, which swallowed the entire human population except those who had accepted the faith and had embarked in the Ark with Prophet Nooh. It was a flood which drowned the mountains in which waves like mountains rose. This is a great historical event. Since Prophet Nooh had earlier prophesied about its occurrence and it struck in the same way in which it was prophesied, drowning all the infidels, therefore, it is proved that it was the Divine Wrath which fell on the infidels, and that Prophet Nooh was a true messenger of God, and that the message of monotheism that he gave to his people was the message of Truth.

65. Al-Judi is the name of a mountain which is situated in Kurdistan (see map on page 525). It is part of the mountain Ararat. which is spread from Armenia to Kurdistan. The spot where the Ark of Nooh (Noah) came to rest is given in the Bible as Ararat (Genesis 8:4), but Qur’an says that the spot was Al-Judi, and after the deluge the region near Judi would have been quite suitable for settlement.

It may be noted that about this deluge Qur’an has at no place stated that it covered the whole of the earth, but what the Qur’an explains is that the human race survived from those who were saved by riding in the Ark. It means that at that time human population on the earth had not spread to other parts and was confined to a limited region. Thus the deluge which struck this particular region drowned the entire human population except those who were in the Ark.

66. That is: Removed away from the mercy of God and became liable to receive His curse.

67. It does not mean that by birth he is not your son, but it means that by conduct he is a corrupt person and therefore he does not deserve to be called your son. It is like an enraged father saying to his son that he is not his son. Obviously he does not mean it literally.

68. From this verse it is seen that Prophet Nooh did not know that his son was of unrighteous conduct and that his sympathies lay with the disbelievers. In ignorance he prayed to Allah to save his son from the onslaught of the deluge.

It seems that the son was not an ‘open disbeliever’. He had been concealing his disbelief. That is why Prophet Nooh invited him to sail in the Ark, and while addressing him did not say: “Be not of the disbelievers”, but said: “Be not with the disbelievers”. And since Allah had promised that he would save his family, he appealed to Allah about his son’s safety. But Allah admonished him and informed him that he was ignorant of the true situation, and in such a case it is not proper to complain under pressure of emotions, when in the beginning only it was said “except those against whom the command has already been given, “that is: even your family members who have not accepted the faith would not be saved.

This was the miscalculation of Prophet Nooh, otherwise how could he have prayed to God or complained to Him about the safety of his son, knowing that he was an infidel. On this occasion when Allah’s law came into action with total impartiality, Prophet Nooh’s plea to Allah about his son was unbecoming of a prophet, and that is why Allah admonished him.

69. On the admonition from God, when prophet Nooh realised that his plea to God was improper, he immediately prayed for God’s forgiveness and mercy, and the manner in which he did it shows his sincerity and honesty.

70. With peace means in conditions of safety and tranquility and with ‘Barkat’ (blessings) means that good which will continue.

71. Although the people who accompanied Prophet Nooh in the Ark were few in numbers, they were the cream of the entire human society, and the coming generations and the future nations were to be brought into being through them. In other words, the sailors in the Ark were carrying the strength of the nations of the world with them. Reference to this fact has been made in the ayah, saying may peace and blessings be upon the communities that are with the Prophet, but there will be some communities that would not deserve to receive peace and blessings to them the pleasure of the world would be given for a while, but finally they would receive painful punishment for their evil acts.

72. The chronicle of Prophet Noah that has been narrated in the Qur’an was not known before to Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam). That is why he did not narrate this chronicle to anybody before the revelation of Qur’an. His community was also ignorant of this chronicle. As for the people of the Book, some parts of this chronicle have been recorded in Bible, Book of Genesis (Chapters 8.9 and 10). But these parts are missing, e.g. there is no mention of what was the mission of Prophet Nooh? What were the objections of his opponents? What reply did Prophet Nooh give? Before the deluge, how did he inform his people? The event of drowning of Nooh’s son. Allah’s admonition on Prophet Nooh’s appeal, Prophet Nooh’s repentance, information about the treatment that would be meted out to some nations in future-all these aspects are conspicuous in the Bible by their absence, However, it contains details about the length and breadth of the Ark. Moreover, in the Bible where Prophet Nooh is called a godly and honest man (Genesis, Chapters 6,8,9), there are also narrated certain things which tarnish his character (Genesis 9:20 to 25). But Qur’an without giving details, narrated those facts which were the very life of the chronicle. These facts have been presented with such a confidence that it inspires belief. Does not the narration of this historical event, with its hidden facts, by an unlettered person provide a clear proof of his being a prophet and this Book being the word of God?

73. That is: Even if after this clear proof, your community belies you, then have patience, for the ultimate success will be gained only by those who fear God, and this statement of Qur’an proved to be true in every word in this world also. The Prophet (Sallal Lahu Alaihi Wa Sallam) and his companions gained true honour and real eminence, and those who belied him died a death of dishonour and they have left behind no signs of their existence. This scene of the Prophet’s and his companions’ success has been witnessed by the world and now the Hereafter is yet to come.

“O my people! I ask of you no reward for it. My recompense is the responsibility only of Him who has created me. Will you not then understand? (Al-Quran)

⁵⁰. And to the (community) A’d (We sent) their brother, Hood⁷⁴. He said: “O my people! Worship Allah. You have no other gods save Him. You have done nothing but invented (gods)⁷⁵.

51. “O my people! I ask of you no reward for it. My recompense is the responsibility only of Him who has created me. Will you not then understand ?⁷⁶”

52. And, O my people! Beg forgiveness of your Lord, then turn to Him repentant⁷⁷. He will send for you rain-bearing clouds and add strength to your strength⁷⁸. And do not turn away as criminals.”

53. They said: “O Hood! You have brought us no clear signs⁷⁹, and we are not going to forsake our gods at your behest nor are we going to believe in you.”

54. We say nothing but that some of our gods may have possessed you in an evil way⁸⁰.” He said: “I call Allah to witness, and you (too) bear witness that I am innocent of your ascribing partners to Him,”

55. Beside Him. So scheme against me all of you, and give me no respite.”

56. Verily I have put my trust in Allah, my Lord and your Lord. There is not a living being but He holds it by its forelock ⁸¹. Verily my Lord is on a straight path⁸².”

57. If you turn away, I have (at least) conveyed to you that with which I was sent to you; and my Lord will set in your place a people other than you. And you will not harm him in the least. Verily my Lord is Guardian over all things.”

58. And when our command came, We saved Hood and those who believed with him by a mercy from Us; We saved them from a severe punishment⁸³.

74. The chronicle of the nation of A’d was narrated in Surah A’raf, ayat 68 to 72. on this occasion these verses and their explanatory notes. Nos. 105 to 114. and Surah Fajr ayat Nos. 6 to 8 and their explanatory notes Nos. 8 to 11 should be kept in view.

75. That is: Besides Allah, other gods whom you worship are your inventions. they have no reality.

76. There is a lot of difference between acting intelligently and acting in response to one’s wishes. The former is having insight and the latter is Ignorance.

77. This has been explained in Note No.8

78. On accepting tawheed (monotheism) and turning to God, He will bless you with additional bounty, you will get sustenance in abundance and your strength will be increased. You will get result in pleasant consequences on individual as well as social level.

It should be noted that while presenting the message of monotheism, the material benefits have been mentioned merely incidentally, and not as the main achievement, because the real achievement, which all the prophets had been teaching to make as our ideal in life, is the achievement of success in the Hereafter.

79. In the person of Prophet Hood there were clear signs of his prophet hood, by seeing which one could believe that he was the real messenger from Allah. But his nation was bereft of intelligent thinking, that is why they could not see these signs.

80.It shows to what extent they were superstitious. Their superstition received a big jolt when the Divine wrath overtook them and their invented gods and goddesses did not come to their rescue, nor could they harm Prophet Hood in any way.

81. That is: Along with humans all the other living beings are under the subjugation and control of Allah. Nobody is free from His hold.

82. Straight path means the path of justice and fairplay, and Allah’s being on the straight path means that all that He does and ordains is based on justice and fairplay. Although He holds every living being by its forelock but He does not subject it to tyranny and oppression.

83. Allah’s punishment on the A’d people fell in the form of stormy winds, tornadoes, hurricanes, etc. (See Surah Ahqaf ayat 24 and 25, Surah Zariyat ayat 41 and 42).

59. And these are the A’d (people): they denied the revelations of their Lord and disobeyed His messengers⁸⁴, and followed the command of every tyrant enemy of the truth⁸⁵.

60. And a curse was made to pursue them in the world and on the Day of Resurrection. Lo! A’d disbelieved in their Lord. Lo! A far removal for A’d, people of Hood!

61. And to Thamud (We sent) their brother, Salih⁸⁶. He said: “O my people! Worship Allah, you have no other God but Him. He has brought you forth from the earth⁸⁷ and settled you therein. So beg forgiveness of Him and turn to Him in repentance. Verily my Lord is near and Hearer of the prayers⁸⁸.

62. They said: “O Salih ! You have been among us before this a repository of hopes⁸⁹. Do you forbid us to worship what our fathers worshipped⁹⁰? And we are in doubt concerning that to which you invite us, confounding us.”

63. He said: “O my people! Did you think: If I have a clear proof from my Lord and there has come to me a mercy from Him, who will save me from Allah, if I disobey Him? So what would you add to my lot except perdition⁹¹?

64. And O my people! This she-camel from Allah is a sign for you, leave her to feed on Allah’s earth, and do not inflict any harm to her lest a near punishment seize you.’’

65. But they hamstrung her,⁹³ and then he said: “Enjoy yourselves in your houses for three days. This is a promise that will not be belied.”

66. And when Our command came, We saved Salih and those who believed with him, by mercy from us, and We saved them from disgrace of that day. Verily, your Lord-He is the Strong, the Mighty.

84. All the messengers from Allah presented one and the same message. Therefore, disobedience shown to any one messenger is in reality disobedience to all the messengers. For this reason the disobedience in respect of Prophet Hood is termed as disobedience in respect of all the prophets.

85. Prophets have authority from Allah that they should be obeyed by their followers, but those who do not remain loyal to Allah, do not like to obey his messengers. Not only that but they obey those leaders, guides, persons in power who are rebels against God and who are enemies of truth. This attitude of theirs invites the Divine Wrath.

86. The chronicle of the Thamud people has been given in Surah A’raf, verses Nos. 73 to 79. On this occasion those verses and notes thereon Nos. 116 to 126, and also Surah Fajr, verse No.9 and notes thereon Nos. 12 to 14 should be kept in mind.

87. The advent of human race on the planet earth began in this way: First Allah created Prophet Adam from dust, therefore, it is a fact that man was created from earth, and it is also a fact that man’s sustenance-foods on which his life depends are also raised from the earth. Not only this, but the animals whose flesh man eats also get their sustaining food from the earth.

88. For explanation, please see Surah Baqarah, Notes Nos. 247 and 248.

89. It shows that the life of Prophet Salih before he attained prophethood was very clean and righteous, and seeing his extraordinary ability and impressive personality people had great expectation from him that he would bring credit to his nation. But when he raised his voice against polytheism and presented his message of monotheism, their expectations came to naught.

90. The Thamud people had no argument for idolatry. They followed that system because it was their ancestral tradition.

91. That is: If I follow what you suggest and disobey Allah, when I have been clearly guided against it, then it would not be possible for you to protect me from the punishment which Allah would mete out to me, and because of you I would go on committing sin after sin, and this would prove to be my doom.

92. For explanation, please see Surah A’raf Note No.119.

93. For explanation, please see Surah Shams. Note No.15.

67. Those who did wrong were overtaken by a terrifying cry, so that the morning found them (dead) prostrate in their dwellings.⁹⁴

68. As if they had not dwelt therein.⁹⁵ Lo! Thamud disbelieved in their Lord. A far removal for Thamud!

69. And our messengers came to Ibrahim with good news.⁹⁶ They said: Peace be on you. He answered: Peace !⁹⁷ Then he hastened to bring them a roasted calf.⁹⁸ But when he saw their hands did not reach towards it, he considered them strangers and felt a fear of them.⁹⁹ They said: Fear not, we have been sent to the people of Loot (Lot).¹⁰⁰

70. And his (Ibrahim’s) wife was standing there, and she laughed. Then We gave her glad tidings of Is’haq, and after Is’haq of Yaqub. ¹⁰¹

71. She said: “Alas ! ¹⁰² Shall I bear a child when I am an old woman, and this my husband is an old man? Indeed this is a strange thing!”¹⁰³

72. They said: “Do you wonder at the command of Allah? The mercy of Allah and His blessings be upon you. O people of the house! Verily He is Worthy of Praise, Glorious.¹⁰⁴

73. When the anxiety departed from Ibrahim and the glad tidings reached him, he argued with Us on behalf of the people of Loot (lot).¹⁰⁵

74. Verily Ibrahim was forbearing, compassionate, Turner towards Allah.¹⁰⁶

75. O Ibrahim! Leave this alone. Verily your Lord’s command has already gone forth, and surely there will come to them a punishment which cannot be repelled.

94. For explanation, please see Surah A’raf Notes Nos.123 and 124.

95. This is a great historical event, in which truth triumphed. Accordingly, Prophet Salih and his faithful companions were saved by Allah and all idolaters and infidels were overtaken by the divine punishment. All this happened in the same way which Prophet Salih had prophesied that would happen, therefore, it cannot be explained away by saying that these things do happen in the world. If it were so, then Prophet Salih would not have known it beforehand and the people of faith would not have been saved as they were saved.

96. These were angels that had gone to Prophet Ibrahim. This event took place at the time when he had migrated from his native place and had settled in Palestine.

97. Salam (Peace) means may Allah keep you safe and secure. This praying phrase is part of angelic etiquette and prophetic culture, and therefore Islam has given it currency as an item of etiquette to be observed by Muslims, whenever two Muslims may meet each other. This is not a formal salute but an actual prayer to God, as also an expression of good will for one’s brother.

98. Since the angels were in human form Prophet Ibrahim thought them to be strangers and his guests who had come to him from their travels. Therefore, he immediately turned to arrange to feed them and hastened to get a calf roasted for them. This event proves that Prophet Ibrahim was a generous and a willing host and also teaches us to see that we also make arrangements to feed our guest without any delay, because during travels people do not get regular food. It also shows that cow has been a lawful (halal) food in the Shariah of Allah from the ancient times. The Shariah of Prophet Ibrahim is the most ancient shariah in which cow’s flesh was lawful for men to eat. That is why he offered roasted calf to his guests.

99. When Prophet Ibrahim saw that they are not partaking of the food offered by him, he “suspected that they were not humans and probably they were angels who might have come to subject him to some test, which could prove to be trying time for him.

100. That is: We have been sent to subject the people of Loot (Prophet Lot) to a test, so that they might be caught red-handed and exposed to the punishment for which Allah has already, taken a decision.

101. The wife of Prophet Ibrahim was standing nearby to serve the guests. When she heard that they were angels and were giving glad tidings to her husband about the birth of sons to him, she could not help suppressing her laughter, because the promise of a child-birth in the old age was something strange. It may be noted that this event of giving the good news has been narrated in brief in this verse. In Surah Zariyat it is stated that the angels gave the glad tidings of a son’s birth to Prophet Ibrahim. On which his wife expressed astonishment and said that she was old and barren. The laughing referred to in this ayah pertains to this glad tiding which was given to Prophet Ibrahim and when she laughed she was further promised that not only a son but a grand-son would also be born to them.

The name of Prophet Ibrahim’s wife was Sarah, and till this event she had no child. This event has been narrated in Bible, Book of Genesis. Chapter 18, but with some flourishes.

102. This is a lady’s mode of expression of astonishment. It is not to be taken too literally.

103. It is mentioned in the Bible that at that time the age of Prophet Ibrahim was one hundred years and that of Sarah ninety years (Genesis 17:17). Sarah had uttered these words as an expression of astonishment so that the angels might give more clarification and the matter may become more clear. This was not uttered by her as a mark of doubt.

104. The first thing the angels said to remove the wonder of Sarah was that no command of Allah should cause astonishment. Secondly they said that she was of the household of a prophet on whom there were special blessings of Allah. If, therefore, He by His special mercy decides to bless her with a son, she should consider it as a special grace from the Lord, the third thing that they said was that Allah is Full of Glory and Most Gracious, and every act of His Shows His Glory and Greatness.

Inferentially it is also learnt that wife is also included in the ‘people of the house’ (Ahl-e-bait). In spite of this very clear sense of the words’ Ahle- bait’, there is a sect among Muslims who does not include the holy wives of the Prophet (Sallal Lahu Alaihi Wa Sallam) among his people of the house. It is obvious that it is an open deviation from the accepted meaning and sense of the word’ Ahl-i-bait’.

105. This argument was with a view to making Allah accept his point of view, but it was a compassionate appeal. After hearing of the impending punishment for the people of Loot, Prophet Ibrahim felt anxious because Prophet Loot was amidst his people and might be affected by this. In Surah Ankabut, this statement of Prophet Ibrahim has been recorded (ayah 32): “Verily Loot is present therein.” Secondly he was thinking that some might have accepted the divine faith and after further efforts more people were likely to embrace it, if more time is given by God. Since Prophet Ibrahim did not know the actual position, he went on arguing with the angels. It reflects on Prophet Ibrahim’s compassionate proclivities and humane considerations. As stated in ayah No.76, the angels informed him that it was useless to argue on this point, as Allah had already decided to punish the people of Loot. It is obvious that Allah decides to punish a people only when there are no chances of any more from among them accepting the divine faith.

This argument between Prophet Ibrahim and the angels has been narrated in detail in the Bible.(Genesis, Chapter 18).

106. Since Prophet Ibrahim had these qualities, he gave proof of his compassion for the people of Loot and appealed very earnestly to Allah to repel this punishment.

And his people came to him-running towards him-and before that they were practising evil acts he said: “O my people! Here are my daughters. They are purer for you. So fear Allah, and do not degrade me concerning my guests. Is there not a single healthy-minded man among you?” (Al-Quran)

77. And When Our messengers came to Loot,¹⁰⁷ he felt anxious and straitened on their account, and said: This is a woeful day.¹⁰⁸

78. And his people came to him-running towards him - and before that they were practising evil acts¹⁰⁹ he said: “O my people! Here are my daughters. They are purer for you. So fear Allah, and do not degrade me concerning my guests.¹¹⁰ Is there not a single healthy-minded man among you?”

79. They said: “Surely you know that we have no concern with your daughters,¹¹¹ and surely you know what we want.”¹¹²

80. He said: “Would that I had strength to resist you, or could get some strong support! ”¹¹³

81. They (the messengers) said; “O Loot! We are messengers from your Lord;¹¹⁴ they will by no means reach you.¹¹⁵ So travel with your family in a part of the night, and let not one of you look behind,¹¹⁶But your wife. Verily, she will suffer what they will suffer ¹¹⁷.Their appointed time is morning. Is not the morning near?¹¹⁸

82. So when our command came We turned the township upside down, and rained down on them brimstones of baked clay, one after another,¹¹⁹

83. Marked (as tokens) from your Lord.¹²⁰ And they are not far from the evil doers.¹²¹

84. And to Madyan (People We sent) their brother, Shuaib.¹²² He said: “O my people! Worship Allah. You have no god, but Him. And do not give short measure and weight.¹²³ Verily, I see you prosperous but verily I fear for you the punishment of an inescapable day.

107. The chronicle of Loot occurs in Surah A’raf. ayat Nos. 80 to 84. On this occasion their explanatory notes Nos. 127 to 133 should be kept in view.

108. That is When the angels arrived, from Prophet Ibrahim to the place of Prophet Loot, the latter became very anxious and felt distressed. The fact is that the angels went there in the form of two beautiful young lads, so that the people of Loot might be tested for their horrendous weakness, homo-sexuality, the bane of that community. For this reason, they did not disclose their identity even, to Prophet Loot, who thought them to be travelers. He felt great concern for his guests, as he was afraid that his wicked people might abduct them for fulfilling their wicked desires. Being a Prophet he would have become glad to serve his guests, but knowing the wicked and heinous People he was very anxious for his guests.

109. That is: They were addicted to the evil practice of homo-sexuality. On hearing the news of the arrival of the two young good-looking lads at Prophet Loot’s house, they rushed there to abduct them with evil intention.

110. The situation in which Prophet Loot uttered these words was such that it means that he referred to the daughters of the community as his own daughters, in the same way in which an elderly person fondly refers to daughters of others as his own daughters. It is obvious that on such occasions the literal meaning is not taken. Therefore, it is not correct to think that Prophet Loot had offered his own daughters to the mob. First of all, as has been stated in the Bible, he had only two daughters, and Quran uses the word in plural ‘Banat’ (more than two) instead of the word ‘Bintain’ (two daughters). Secondly, when a mob of many people rushed to his house, then how could his two or three daughters suffice to be given in marriage to the people. Marriages to these daughters therefore was not possible. Thirdly, were all these men unmarried that Prophet Loot offered them his daughters in marriage? The fact is that these men had forsaken their wives and were addicted to the heinous practice of homo sexuality. Accordingly, in Surah Shu’ra it is stated:

“What! Of all creatures do you come to the males, and leave the wives your Lord created for you?” (Ash Shu’ara-165-166)

Therefore, Prophet Loot referred to the wives of these people in kindness and fondness as his daughters, and admonished them that when there is a natural and pure way of satisfying their desires, why should they go the wrong way.

This explanation of ‘Here are my daughters’ is quoted from Saeed bin Jubair, who writes:

“That is: On account of his position as a prophet, the women of the community were Loot’s daughters.”

(Tafseer Tabri. Vol. II. Page 51).

And Mujahid, etc. also have opined likewise. Besides, ‘Ibn Jarir Tabri and Imam Razi. wellknown commentators, have also taken it to mean women of the community, And the statement of Prophet Loot: “They are purer for you. so fear Allah” does not allow any chance of being taken to mean that he offered the women for satisfying the carnal desires of the men illegally.

111. That is: We have no concern with the women whom you call your daughters. This reply gives an idea of what kind of men they were and how shameless they were. Their saying “Surely you know” is a further proof that the meaning of what Prophet Loot had said was concerning the common women, and not pertaining to his daughters, otherwise the people of his community would not have said that surely you know. These words show that this fact was known to Prophet Loot that men of his community were not interested in women.

112. That is: The point that they wanted to have illegal sex with men.

113. These pathetic words show how restive and anxious was he to save the honour of his guests and in what great difficulty the evildoers of his community had placed him. The words that came out from his lips on the occasion meant that had he sufficient strength he would have stopped their aggression and evil intention, or else if he had a powerful support he would have sought that refuge to save the honour of his guests.

In a hadith the Prophet is reported to have said these words concerning this pathetic concern of Prophet Loot: “May Allah forgive Loot.

He was in the refuge of a strong supporter.” (Bukhari, Kitabul Anbiya).

That is: There was no material support for Loot, but his biggest support was God, and God provided such a support to him that his enemies could not harm him or his guests a bit.

114. When the matters came to a head, and the people of the community admitted unashamedly to their criminal intention, these messengers disclosed their real identity and informed Prophet Loot that they were angels and were sent by God to accomplish a special mission.

115. That is: They will not overpower you.

116. That is: Get away in the darkness of the night in such a way that the people might not see you, and in this migration you should directly head towards your destination. Nobody should try to come back to collect whatever property he might leave behind, nor should anyone stay for a while to see what happens to the citizens. None should try to turn round or look back. In the Bible it is stated:

“do not look back or stop anywhere in the valley: flee to the hills, lest you be consumed.” (Gen 19:17)

117. That is: Your wife will be smitten with punishment. The wife of Prophet Loot was with him for the sake of appearances, but in reality her sympathies were with the infidels. That is why she also became liable for punishment. The example of Prophet Nooh’s son has gone before. The second example is given of Prophet Loot’s wife, which shows that Allah’s justice is impartial: whoever will disbelieve will receive punishment, the person may either be a prophet’s son or a prophet’s wife.

118. The purpose was to comfort Prophet Loot that the morning’s sun will bring a message of destruction for his-scoundrel community, and also to direct him to leave the township before morning with his people, as it was destined to be uprooted.

119. It shows that the punishment came in the form of an earthquake, which razed the buildings and turned the earth upside down. Moreover with the activation of a volcano a rain of brimstones, like hard baked clay, fell on the township, possibly with the flowing burning lava. The Bible states:

Then the LORD rained on Sodom and Gomorrah brimstone and fire from the LORD out of heaven: and he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. But Lot’s wife behind him looked back, and she became a pillar of salt. And Abraham went early in the morning to the place where he had stood before the LORD: and he looked down toward Sodom and Gomorrah and toward all the land of the valley, and beheld and lo, the smoke of the land went up like the smoke of a furnace. (Gen 19:24 + 28)

Prophet Loot’s community was guilty of shamelessness, in addition to their disbelief, and accordingly it was punished in an appropriate manner, that is the community was stoned to death.

120. That is: They were special kinds of stones and they were specially selected for the purpose of destroying the evil-doers.

121. That is: The region where this punishment was unleashed is not far from Makkah’s polytheists. The townships of Siddom and Amurah were on the banks of Dead Sea and it is on the way to Syria. Therefore, it is hinted that this place which provides a lesson is near to these wrong-doers. It also gives a hint that this kind of punishment can also visit them.

Although after the conveying of the divine message by the prophets the punishment that visits their communities for their persistence in disbelief is of the nature of decisive punishment, and through such a punishment the falsehood is destroyed and Truth is made to triumph. But so far as the question of punishing the rebellious and evil-acting nations is concerned, the law of punishing them is enforced in different ways. Its recent example is the catastrophe of 1985 in Mexico where by the activation of a volcano about twenty thousand people were suddenly destroyed and all the glitter and sophistication of the modern civilization stood gaping. The scenes of this destruction were shown on T.V. but where are the eyes to read a lesson from them!

122. The chronicle of the people of Madyan, has been narrated in Surah A’raf, ayat No.85 to ayat No.93. On this occasion the said ayat and their explanatory notes Nos. 134 to 149 should be kept in view.

123. To measure less and weigh less while selling a thing is a great sin, and this practice is indulged in by those who do not believe in or do not remember their accountability before God. Please see Surah Mutaffifeen, Note No. 1.”

85. And O my people! Give just measure and weight, and do not give people less than their (due) things, and do not corrupt on the earth with mischief.”

86. What Allah leaves for you is better for you, if you are believers,¹²⁴ and I am not a guardian over you.”¹²⁵

87. They said: “O Shuaib! Does your salat (prayer) command you that we should forsake worshipping which our fathers worshipped, or that we (should give up) doing what we will with our own property?¹²⁶ Indeed you are the only forbearing and healthy-minded man!”¹²⁷

88. He said: “O my people! Did you think that if I am on to a clear proof from my Lord and He sustains me with a good sustenance¹²⁸ from Him (should I not follow the path of truth)? I do not wish to do in your opposition what I forbid you to do.¹²⁹ I only desire your reform as far as I am able (to effect). And there is no help for me except from Allah.¹³⁰ In Him I trust and to Him I turn.”

89. And O my people! Let not the antagonism against me cause you to sin so that there may befall you (the punishment) that befell the people of Nooh, and the people of Hood, and the people of Salih; and the people of Loot are not far off from you.¹³¹”

90. And beg for forgiveness of your Lord and then turn to Him repentant.¹³² Verily, my Lord is Most Merciful, Loving. “¹³³

91. They said: “O Shuaib! We do not understand much of what you say,¹³⁴ and in fact we see you among us a weak person;¹³⁵were it not for your tribe, we had surely stoned you,¹³⁶ for you are not strong against us.

124. That is: If you believe in Allah and are content to earn only by lawful means, then it will be auspicious for you in the world and will assure your success in the Hereafter. By deceiving people in business and trade, apparently property and wealth are increased, but such an income is devoid of goodness and is the cause of doom in the Hereafter.

125. That is: My task is merely to convey Allah’s message to the people. It is not my job to be a detective and watch over their every act nor am I required to give an account before God of whatever you do in this world.

126. Their question reveals their mentality which questions the right of a person who is allowed to offer salat to criticise or declare false other religions which are idolatrous. Similarly it is questioned what right that person has to restrict others economic freedom by introducing the discussion about lawful and unlawful methods, justice and securing rights of others in business and trade matters. The present day secularists are demonstrating this very mentality. According to them the jurisdiction of religion is confined to personal beliefs and worship only, social life, community living and politics, and economic activities, etc. have nothing to do with it. For this reason they advise Muslims to practise Islam to the extent of offering prayers and observing fasts, but not to let Islam interfere in the social affairs. This mentality has become so much aggressive these days that they even object to the Muslims following their Divine Laws in their family matters, like Nikah, Divorce, Inheritance, etc.

127. This was a taunt against Prophet Shuaib.

128. ‘Rizq-e-hasan’ (good sustenance) means spiritual sustenance (divine revelation) as well as material sustenance. It means that Allah has blessed me with prophethood as also lawful livelihood. After this, should I be ungrateful to Him, and should I not follow the path that He has guided me to?

129. That is: I have kept myself innocent of polytheism and also of earning by unlawful means, and these points are proof of my truthfulness.

130. There is a guidance for those who set out to reform the people in the statement of Prophet Shuaib that his task is to reform the people so far as it is in his power, but the trust for the results should not be on personal efforts but on the guidance and help provided by Allah.

131. The disaster that struck the people of Loot was not an old event for the people of Madyan but it had taken place recently. Besides the region of the people of Loot was close to Madyan.

132. It has been explained in Note No.8.

133. That is: He does not hate or dislike His slaves but loves them and likes them, therefore, He does not intend to throw them into Fire willy-nilly. He desires to open up vistas of goodness and blessings for His slaves. However, if the slaves themselves show indifference to Him or rebel against Him, then they would naturally be liable to be dealt with severely.

134. The statements of Shuaib were neither philosophical nor were they complicated; they were simple and straightforward statements directly appealing to the head and the heart. But since they were not prepared to listen to him with an open mind and a sincere heart, they were not in a position to understand them. When a man casts his mind in a particular mould, then any statement which does not conform to that mould is not understood by him, however obvious that reality may be.

135. That is: According to the number of supporters and strength.

136. In tribal system great consideration had to be shown to the kinship and family connections, otherwise on somebody’s being murdered the chain of revenge killings would never end. This consideration was the main hindrance in stoning Prophet Shuaib. The threat of stoning Shuaib shows the tyrannical tendency of the community. It also shows that in that society to invite people to accept monotheism and to forbid them from committing evil was considered a crime.

92. “He said:” O my people! Is my tribe stronger than Allah for you? And you put Him behind your backs¹³⁷ neglected? Verily my Lord encompasses all that you do.”

93. And O my people! Do in accordance with your ways, and verily I am doing accordingly. You will soon know on whom comes the disgraceful punishment, and who is a liar. And watch, surely I am too watching with you.”

94. And when Our command came We saved Shuaib and those who believed with him by a mercy from Us; and the dreadful sound seized the wrong-doers, so they lay in their dwellings prostrate.¹³⁸

95. As if they had not dwelt there. A far removal¹³⁹ for Madyan like the far removal for Thamud!¹⁴⁰

96. And verily We sent Moosa with Our aayat (signs)and a clear incontrovertible proof,¹⁴¹

97. To Firaun and his nobles, but they followed the command of Firaun, and the command of Firaun was no right guide.¹⁴²

98. He will be at the head of his people on the Day of Resurrection and will lead them to the fire (Hell).¹⁴³ And what a woeful abode is that where they reached.

99. A curse is made to follow them in this (world) and on the Day of Resurrection. What a woeful gift is that which will be given them!¹⁴⁴

100. These are some of the chronicles of the townships that We relate to you. Some of them are standing and some have been mowed down.¹⁴⁵

137. That is: You stopped taking action against me from the fear of my relatives and you were not afraid of the wrath of God. Are my relatives, then, stronger and more devastating than Allah?

138. For explanation, please see Surah A’raf Note No.147.

139. That is: Being removed from the mercy of Allah.

140. It seems that the punishment which seized Thamud was similar to the one that had seized the people of Madyan.

141. Some of the signs which proved the prophet hood of Moosa were most convincing and unambiguous. The conversion of his staff into a python and his vanquishing the magicians are the obvious examples of these signs. After this incontrovertible argument there should be no doubt about accepting Prophet Moosa as the truthful Messenger of Allah.

142. The commands and claims of Firaun (Pharaoh) were not sensible, nor was his leadership truthful and just. Yet the people followed him and were not ready to follow the guidance provided by the messenger of Allah.

143. In this world, his nation has made Firaun its leader. In the next world also he will lead his people. It is a different matter, however, that this procession under his leadership will go directly to the Hell and will fall into such a pit of destruction that it would never come out of it.

144. This picture of the consequence of the rebels against Allah, which Qur’an has presented, is such that provides an effective observation of the goings on of the Day of Judgment, so that the reader may take a lesson from it. But those who have sworn not to learn any lesson, would learn their lesson only after it is too late, i.e. when they reach their destination, Hell.

145. The relics of these townships existed even then (at the time of the revelation of Qur’an), like the relics of the township of Thamud, and the relics of some other townships have totally disappeared, like those of the people of Nooh and the people of Loot, etc. But by the disappearance of the relics their histories have not disappeared. They are preserved in the Qur’an, so that people may take their lessons from them till the end of the world.

101. We did not wrong them, but they wronged themselves; and when Allah’s command came, their gods whom they invoked beside Allah, availed them nothing; and they added to them nothing except ruin.¹⁴⁶

102. Such is the seizure by your Lord, when He seizes the townships on account of their wrong-doing. Verily the seizure by Him is very painful, very severe.¹⁴⁷

103. Verily in this (there) is a big sign for those who dreads the punishment of the Hereafter.¹⁴⁸ On that day all People will be assembled and that will be a day of witnessing.¹⁴⁹

104. And we are not delaying it but for a term fixed.

105. On the day when it comes no soul will speak except with His permission;¹⁵⁰ some among them will be damned, and some blessed.¹⁵¹

106. So those who are wretched will be in the Fire, groaning and wailing.¹⁵²

107. Abiding there so long as the heavens and the earth endure,¹⁵³ except what your Lord wills. Verily your Lord is the Accomplisher of what He intends. ¹⁵⁴

108. And those that will be blessed will be in the Paradise, abiding there so long as the heavens and the earth endure,¹⁵⁵ except for what your Lord wills, a gift everlasting.

109. So do not be in doubt concerning what these people worship. They are worshipping in the same way as their fathers were worshipping before. And Verily We will pay them their portion unreduced.¹⁵⁶

146. These nations and communities worshipped their gods and idols so that they might provide them profit. But when Allah’s punishment descended on them, they did not help their worshippers, on the contrary their worship became the cause of greater punishment for them. It goes to prove that their gods and idols were mere frauds.

147. This is a warning for the human settlements that they should not regard these chronicles as the stories of the past, and that such punishments would not visit them. They should know that they also can be subjected to such punishments as the past townships and communities. And it is a fact that the series of different kinds of punishment for the wrong-doing nations is continuing.

148. That is: There do exist proofs of recompense in the Hereafter in these most important events of history. When Allah has been giving punishment to nations for their rebellion and transgression and for disobeying His messengers, it is a proof of the fact that He is not unconcerned with His slaves, but that He deals with them according to their acts. Therefore, conducting a court on the Day of Resurrection for giving reward or punishment to all the peoples and nations of the world according to their good or bad acts is reasonable. Besides there is a moral lesson in these events that when He gives such a severe punishment to the transgressing nations in this world, then His punishment for them in the other world will be much more severe and painful.

149 That is: That day will be the day of presenting oneself before God. Every person individually will have to present himself or herself in His presence and account for and give a witness to whatever he or she has been saying and doing in this world. No person will be left out, nor any nation, neither a king nor a beggar.

150. That is: The freedom which man enjoys in this world will be taken away from him. On that day man will have to pass through various hurdles, and he will be able to speak only on the occasion when he will be allowed to do so; he dare not open his mouth on any other occasion.

151. People will be divided into two groups according to rank. One will be of the people who had adopted the path of good and righteousness, and were blessed with the mercy of God. And the other that adopted the path of evil and wickedness and met with adverse consequences. It should be noted that this division and consequence of the people is according to their faith and disbelief, according to the context. As for the fate of the people who have committed sins after accepting faith, other ayat of the Qur’an will have to be referred to.

152. Their punishment in the Hell will be so painful and their suffering so severe that they will groan and cry loudly.

153. Means the heavens and the earth of the Hereafter, because it is stated in the Qur’an that on the Day of Resurrection the heavens and the earth will be changed, and as explained in the Qur’an the world of the Hereafter is everlasting. Therefore, its skies and earth will also be everlasting.

154. It is like the other statement in the Qur’an “He leaves in error whom He will and gives guidance to whom He desires.” ( An-Nahl-93). The idea is to express His authority and power. Here also the purpose is to show that there is none who can interfere with the wishes of God. He is in full authority. If He wants to take another decision concerning those condemned to the Hell, He can do so. For implementation of His wish, merely His wishing is sufficient.

155. The blessed ones will always remain in the Paradise, as long as the heavens and the earth of the Hereafter exist. Their staying in the Paradise everlastingly is possible because Allah has wished it so, and nobody had compelled Him to take this decision. If He wishes He can also take another decision, but His wish is that they should he granted such a bliss that it should be everlasting, and the showers of His mercy may continue to bless them forever. The springs of divine mercy for them will never dry up.

156. That is: They will get the full share of their material profits in this world as also the adverse consequences of their evil acts in the next world. Allah will not make any reduction in their material benefits, nor will He lessen their punishment in the Hereafter, which they rightly deserve.

110. And indeed we gave the Book to Moosa but there arose differences therein, and had it not been for a Word that had gone forth before from your Lord, the case would have been judged between them. And they are in doubt concerning it (Qur’an), confounded.¹⁵⁷

111. And verily to each your Lord will repay for his acts in full. Verily He has knowledge of all their actions.

112. So stand firm (in the straight path)as you are commanded, and those who have repented and joined with you, and do not transgress.¹⁵⁸ Verily He sees all that you do.

113. And do not incline towards the wrong-doers, lest the Fire touch you,¹⁵⁹ and you have no protectors other than Allah, nor will you be helped.¹⁶⁰

114. And Establish salat at the two ends of the day and in some hours of the night.¹⁶¹ Verily good deeds remove the evil deeds.¹⁶² This is a reminder to those who care to be reminded.

115. And have patience,¹⁶³ for verily Allah wastes not the reward of the righteous.

116. Why is it then from among the generations that have gone before you upright men did not come out to forbid commitment of corruption in the land except a few whom We saved from them! ¹⁶⁴ And the wrong-doers pursued their (worldly) pleasures, and they were criminals.¹⁶⁵

117. And your Lord would not destroy the townships unjustly while their people were amenable to reform.

118. And if your Lord had willed, He surely would have made mankind one nation, yet they cease not differing.¹⁶⁶

157. Here the purpose is to remove the doubt of the idolaters of Makkah about the Quran’s being a divine scripture. They are being explained that Qur’an is not the first divine Book that has been sent down for the guidance of the people. Before this other divine books had also been sent down. Accordingly, Prophet Moosa was also blessed with a Divine Book, though his followers disagreed with its teachings and distorted it. Such a situation demanded that Allah reveal one more Book for the guidance of the people. To fulfill this demand, Allah sent His messenger with this Book. Therefore, its revelation should be a source and means of blessing for the Arabs and not a thing to be worried about.

If in spite of this reality people want to remain in doubt, let them be so. The judgment on the fate of such people would have been declared then and there, were it not for the fact that Allah had already decided that every nation and community should have a respite for their acts, and under this plan of Allah these people are being let off for the present Only.

158. That is: Remain within the circle of obedience and worship of Allah and do not cross it or transgress.

159. Here wrong-doers refers, according to the context, to polytheists, infidels, idolaters and transgressors, and inclining towards them means to endorse them in their acts of polytheism, idolatry and transgression, whether this endorsement may be either by word or by action. In view of this injunction, Muslims should have no soft corner in their hearts concerning polytheists, infidels and godless people, nor should they attend their meetings or their polytheistic rituals that encourage people to be anti-religious, just to please them, otherwise such a friendship is likely to cost them their faith.

160. This is a warning to take care that if you incline towards these wrong-doers, then on the Day of Judgment they would not be of any help to you. On that day whoever is seized by the final judgment of Allah will be totally helpless.

161. At the two ends of the day means at predawn and after sunset, i.e. the salat of Fajr and the salat of Maghrib. The end of a thing is its limit. The limit of the day starts from where the night ends. That is the time of the Fajr. And where the limit of the day ends is the time of Maghrib. And establishing prayer in the watches of the night means establishing Salat-i’Isha. Zulaf (watches) used in plural points to the length of the time for Isha These are the prayers of three times, emphasis about which was given at the time when this surah was revealed. There after the command for the prayers of five times was given.

162. This is a hint to the fact that salat is that worship which, if performed and established in a good way, would cause the spring of goodness and righteousness to burst forth in the performer’s heart and it would wash away and wipe out all his sins. This gives an idea of the tremendous benefits and extraordinary importance of this worship. In a hadith, the Messenger of Allah (Sallal Lahu Alaihi Wa Sallam) has stated:

“If anyone of you has a canal near his doorway, in which he bathes five times a day, will there remain any particle of dirt? His companions answered: ‘No particle of dirt would remain.’ He said: so is the position of the five times’ prayers that through them Allah exterminates sins.”

(Mishkat—— with reference’ to Bukhari and Muslim)

163. That is: Have patience when troubled by the opponents.

164. That is: The reason for the destruction and ruin of these communities which were totally destroyed was that no upright and pious men could emerge from amongst them. The result was that moral degradation was common and complete, and the roots of evil became firm. If some upright men emerged, they were so few in numbers that the people did not take any notice of them. However, Allah saved them when their communities were destroyed.

From these words of Allah, it can be concluded that when there is corruption either of belief or of action in a society, then men of sound belief and uprightness should come out for reforming the society. In a hadith the Prophet (Sallal Lahu Alaihi Wa Sallam) has emphatically warned the Muslims to fulfil their responsibilities concerning the reform of the society:

“By Him in whose hand is my life you will have to enjoin what is good and forbid what is evil lest Allah send His punishment for you, then you may pray to Him for relief and He may not answer your prayer.” -(Tirmizi Abwabul Fitan).

165. Generally people adopted the wrong path. The worldly pleasures which were provided for them as a measure of test were made a means of leading a corrupt life, and people regarded well being in this world as their goal, forgetting about the Hereafter. This mentality prompted them to live for the sake of pleasure only, they did not distinguish between good and evil acts and had no concern what soever with mending themselves or reforming the society.

166. For explanation please see Notes Nos. 308 and 309, Surah Baqarah.

Except him on whom your Lord has (bestowed) His mercy; and for that did He create them. And the Word of your Lord has been fulfilled: Verily I shall fill Hell with jinns and men all together. (Al-Quran)

119. Except him on whom your Lord has (bestowed) His mercy;¹⁶⁷ and for that did He create them.¹⁶⁸ And the Word of your Lord has been fulfilled: Verily I shall fill Hell with jinns and men altogether.¹⁶⁹

120. And all that We relate to you of the chronicles of the messengers is in order that thereby We may make firm your heart. And herein has come to you the Truth and an exhortation and a reminder for the believers.

121. And say to those who do not believe: Act according to your way. Verily we too are acting (in ourways).

122. And wait! Verily we (too) are waiting.

123. And to Allah belong the Unseen of the heavens and the earth, and to Him the whole matter will be returned. So worship Him and put your trust in Him. And your Lord is not unaware of what you do.

167. A person who did not entangle himself in the differences of religions but followed the straight path which Qur’an shows and which in reality is the voice of nature and of whose veracity the whole universe is a witness, such a person is blessed with great favours from Allah. A man gets perplexed seeing the differences among the religions of the world. It is not possible to come out of this perplexed positions without the guidance of Allah, and whoever is the seeker of truth, Allah helps him and shows him the right path.

168. That is: They have been created for this test only to find out who makes himself deserving of receiving mercy and who for getting His wrath. If this test were not the objective, then He would have created only one group of people and every person would have been compelled to follow the right path. Since the purpose is to take their test, mankind is allowed to form a right or wrong opinion, to select truth or falsehood and has been granted the freedom to follow either path. Therefore, the deviation of a very large number of people from the right path to the wrong path and their creating new religions in opposition to the right religion (Islam), are practices which take undue advantage of the freedom given by Allah, but such a situation is not outside the circle of the scheme which Allah had formulated before creating man. Accordingly, the differences of religions in the world will go on, and people will have to face the consequences of these wrong practices. But any person who wants that he should meet with a happy end, for him it is necessary that leaving aside all the other religions and the waywardness of ideology and action, he should adopt that line of action and that path which Quran has shown and which in fact is the path of all the prophets (Peace be upon them), and the name of that path is Islam.

169. Means all jinns and men and women who have gone astray and have invited on themselves Allah’s wrath.