Surah 11. Hud

AND UNTO [the tribe of] Thamud [We sent] their brother Salih.⁸⁷ He said: "O my people! Worship God [alone]: you have no deity other than Him. He brought you into being out of the earth,⁸⁸ and made you thrive thereon.⁸⁹ Ask Him, therefore, to forgive you your sins, and then turn towards Him in repentance - for, verily, my Sustainer is ever-near, responding [to the call of whoever calls unto Him]!"⁹⁰

  - Mohammad Asad

A short account of the tribe of Thamud (the "Second 'ad" of pre-Islamic poetry) is found in surah {7}, note [56]. Salih is believed to have been the second prophet, after Hud, sent to the Arabs.

I.e., out of organic substances which derive their nourishment - and hence their capability of development, proliferation and evolution - either directly or indirectly from the earth (Razi). This is evidently also the meaning of the Qur'anic references to man as "created out of dust" (cf. 3:59 , 18:37 , 22:5 , and 30:20 ).

See 7:74 and the corresponding notes.

See 2:186 .

To the Thamud people, We sent their brother Saleh. He said: "O my people! Worship Allah, you have no god but Him. It is He Who created you from the Earth and made it a dwelling place for you. So seek forgiveness from Him and turn to Him in repentance. Surely my Rabb is very close, ready to answer."

  - Muhammad Farooq-i-Azam Malik

And unto (the tribe of) Thamud (We sent) their brother Salih. He said: O my people! Serve Allah, Ye have no other God save Him. He brought you forth from the earth and hath made you husband it. So ask forgiveness of Him and turn unto Him repentant. Lo, my Lord is Nigh, Responsive.

  - Marmaduke Pickthall

They answered: "O Salih! Great hopes did we place in thee ere this!⁹¹ Wouldst thou forbid us to worship what our forefathers were wont to worship? Because [of this], behold, we are in grave doubt, amounting to suspicion, about [the meaning of] thy call to us!"⁹²

  - Mohammad Asad

Lit., "Thou wert among us one in whom hope was placed ere this": an allusion to Hud's outstanding intellect and strength of character, which had probably caused his tribe to see in him their future leader - until he startled them by his passionate demand that they should abandon their traditional beliefs and devote themselves to the worship of the One God.

Lit, "we are indeed in disquieting doubt as to that to which thou invitest us". It is to be borne in mind that the pre-Islamic Arabs regarded their gods, as well as the angels (whom they believed to be "God's daughters"), as legitimate mediators between man and God, whose existence as such they did not deny; consequently, they were greatly disturbed by their prophet's demand that they should abandon the worship of those allegedly divine or semi-divine beings. The above answer of the Thamud seems to imply that they might consider Salih's claim to be a prophet more favourably if he would but refrain from insisting that "you have no deity other than Him": a suggestion that fully explains Salih's retort in the next verse.

They said: "O Saleh! Till now you were the one in whom we had great expectations! Would you now forbid us the worship of what our forefathers worshipped? Indeed, we strongly doubt that to which you are calling us."

  - Muhammad Farooq-i-Azam Malik

They said: O Salih! Thou hast been among us hitherto as that wherein our hope was placed. Dost thou ask us not to worship what our fathers worshipped? Lo! we verily are in grave doubt concerning that to which thou callest us.

  - Marmaduke Pickthall

He retorted: "O my people! What do you think? If [it be true that] I am taking my stand on a clear evidence from my Sustainer, who has vouchsafed unto me grace from Himself - [if this be true,] who would shield me from God were I to rebel against Him?⁹³ Hence, what you are offering me is no more than perdition!"⁹⁴

  - Mohammad Asad

I.e., "if I were to suppress - in spite of all the evidence obtained through divine revelation - the fundamental truth that there is no deity save God, and that the ascribing of divinity or divine powers to anyone or anything beside Him is an unforgivable sin" (cf. 4:48 and the corresponding note [65]).

Lit., "you do not add [anything] to me but perdition". Although this dialogue is related in the context of the story of Salih and the leaders of the Thamud, its implications have - as is always the case with Qur'anic stories and parables - a universal, timeless import. The stress here is on the intrinsic impossibility of reconciling belief in the One God, whose omniscience and omnipotence embraces all that exists, with an attribution of divine or semi-divine qualities and functions to anyone or anything else. The subtly-veiled suggestion of the Thamud (see note [92]) and its rejection by Salih has a bearing on all religious attitudes based on a desire to "bring God closer to man" through the interposition of alleged "mediators" between Him and man. In primitive religions, this interposition led to the deification of various forces of nature and, subsequently, to the invention of imaginary deities which were thought to act against the background of an undefined, dimly-perceived Supreme Power (for instance, the Moira of the ancient Greeks). In higher religious concepts, this need for mediation assumes the form of personified manifestations of God through subordinate deities (as is the case, in Hinduism, with the personifications of the Absolute Brahma of the Upanishads and the Vedanta in the forms of Vishnu or Shiva), or in His supposed incarnation in human form (as represented in the Christian idea of Jesus as "God's son" and the Second Person of the Trinity). And, lastly, God is supposedly "brought closer to man" by the interposition of a hierarchy of saints, living or dead, whose intercession is sought even by people who consider themselves to be "monotheists" - and this includes many misguided Muslims who do not realize that their belief in saints as "mediators" between men and God conflicts with the very essence of Islam. The ever-recurring Qur'anic stress on the oneness and uniqueness of God, and the categorical denial of the idea that anyone or anything - whether it be a concrete being or an abstract force - could have the least share in God's qualities or the least influence on the manner in which He governs the universe aims at freeing man from the self-imposed servitude to an imaginary hierarchy of "mediating powers", and at making him realize that "wherever you turn there is God's countenance" (2:115), and that God is "[always] near, responding [to the call of whoever calls unto Him]" ( 2:186 ; also, in a condensed form, in verse {61} of this surah).

He said: "O my people! Tell me, if I have a clear proof from my Rabb and He has granted me mercy from Himself - who then will help me against Allah if I disobey Him? What would you add other than to make me lose even more?

  - Muhammad Farooq-i-Azam Malik

He said: O my people! Bethink you: if I am (acting) on clear proof from my Lord and there hath come unto me a mercy from Him, who will save me from Allah if I disobey Him? Ye would add to me naught save perdition.

  - Marmaduke Pickthall

And [then he said]: "O my people! This she-camel belonging to God shall be a token for you: so leave her alone to pasture on God's earth, and do her no harm, lest speedy chastisement befall you!"⁹⁵

  - Mohammad Asad

For an explanation of this passage, see surah {7}, note [57].

And O my people! This she-camel of Allah is a sign for you. Leave her to pasture on Allah's earth and do not molest her lest a swift scourge should fall upon you!"

  - Muhammad Farooq-i-Azam Malik

O my people! This is the camel of Allah, a token unto you, so suffer her to feed in Allah's earth, and touch her not with harm lest a near torment seize you.

  - Marmaduke Pickthall

But they cruelly slaughtered her.⁹⁶ And thereupon [Salih] said: "[Only] for three days [more] shall you enjoy life in your homes: this is a judgment⁹⁷ which will not be belied!"

  - Mohammad Asad

See surah {7}, note [61].

Lit., "promise".

But, even after the warning, they hamstring her. So he said: "You have but three days to enjoy your homes, that is a promise which will not be repudiated!"

  - Muhammad Farooq-i-Azam Malik

But they hamstrung her, and then he said: Enjoy life in your dwelling place three days! This is a threat that will not be belied.

  - Marmaduke Pickthall

And so, when Our judgment came to pass, by Our grace We saved Salih and those who shared his faith; and [We saved them, too,] from the ignominy of [Our rejection on] that Day [of Resurrection]. Verily, thy Sustainer alone is powerful, almighty!

  - Mohammad Asad

When Our Judgement came to pass, We saved Saleh and those who believed with him, through a special grace from Us, from the disgrace of that Day. Indeed your Rabb is All-Strong, All-Mighty.

  - Muhammad Farooq-i-Azam Malik

So, when Our commandment came to pass, We saved Salih, and those who believed with him, by a mercy from Us, from the ignominy of that day. Lo, thy Lord! He is the Strong, the Mighty.

  - Marmaduke Pickthall

And the blast [of God's punishment] overtook those who had been bent on evildoing: and then they lay lifeless, in their very homes, on the ground,⁹⁸

  - Mohammad Asad

Lit., "they became, in their homes, prostrate on the ground". Ibn 'Abbas - as quoted by Razi - explains the term sayhah (lit., "vehement cry" or "sound") occurring in this verse as a synonym of sa'iqah a "thunderbolt" or the "sound of thunder". Since the same event is described in 7:78 as "violent trembling" (rajfah), which in that context apparently denotes an earthquake, it is possible that the "vehement sound" mentioned here and in several other places describes the subterranean rumbling which often precedes and accompanies an earthquake and/or the thunder-like noise of a volcanic eruption (see surah {7}, note [62]). However, in view of the repeated use of this expression in varying contexts, we may assume that it has the more general meaning of "blast of punishment" or - as in 50:42 , where it indicates the Last Hour - of "final blast".

A terrible blast overtook the wrongdoers and by the morning they were laying with their faces down in their homes,

  - Muhammad Farooq-i-Azam Malik

And the (Awful) Cry overtook those who did wrong, so that morning found them prostrate in their dwellings,

  - Marmaduke Pickthall

as though they had never lived there. Oh, verily, [the tribe of] Thamud denied their Sustainer! Oh, away with the Thamud!

  - Mohammad Asad

as if they had never flourished there. Beware! Thamud denied their Rabb. Gone are the people of Thamud.

  - Muhammad Farooq-i-Azam Malik

As though they had not dwelt there. Lo! Thamud disbelieved in their Lord. A far removal for Thamud!

  - Marmaduke Pickthall

AND, INDEED, there came unto Abraham Our [heavenly] messengers, bearing a glad tiding.⁹⁹ They bade him peace; [and] he answered, "[And upon you be] peace!" - and made haste to place before them¹⁰⁰ a roasted calf.

  - Mohammad Asad

The Qur'an does not state in so many words that these guests of Abraham were angels; but since the term rusuluna ("Our messengers") is often used in the sense of heavenly messengers, all the classical commentators interpret it thus in the above context. For the contents of the "glad tiding" referred to here, see verse {71} below.-The reason for prefacing the story of Lot with an episode from Abraham's life lies in the latter's subsequent pleading in behalf of the sinful people of Sodom (verses {74-76}) and also, possibly, in God's earlier promise to him, "Behold, I shall make thee a leader of men" (see 2:124 ), which must have imbued him with an enhanced sense of moral responsibility not only for his own family but also for the people with whom he was indirectly connected through his nephew Lot (Lut in Arabic).

Lit., "and did not delay in bringing". Regarding the deeper implications of the word "peace" (salam) as used in this passage, see surah {5}, note [29].

Our Messengers came to Ibrahim (Abraham) with good news. They said "Peace be upon you." He answered "Peace be upon you too," and hastened to entertain them with a roasted calf.

  - Muhammad Farooq-i-Azam Malik

And Our messengers came unto Abraham with good news. They said: Peace! He answered: Peace! and delayed not to bring a roasted calf.

  - Marmaduke Pickthall

But when he saw that their hands did not reach out towards it, he deemed their conduct strange and became apprehensive of them.¹⁰¹ [But] they said: "Fear not! Behold, we are sent to the people of Lot."¹⁰²

  - Mohammad Asad

Lit., "he did not know [what to make of] them and conceived fear of them". Since they were angels, they did not eat (contrary to the Biblical statement in Genesis xviii, 8); and since, in the Arabian tradition of hospitality, a stranger's refusal to partake of the food offered him is an indication of unfriendly intent, Abraham - who until then had not realized that his guests were angels - became apprehensive of possible hostility on their part.

According to the Biblical account (not contradicted by the Qur'an), Lot, a son of Abraham's brother, lived to the east of the Jordan, in the vicinity of what is today the Dead Sea (called in Arabic Bahr Lut "Lot's Sea"). The "people of Lot" were not actually the latter's community, for he - like Abraham - was a native of Ur in southern Babylonia, and had migrated thence with his uncle: hence, throughout the Qur'an, the expression "Lot's people" designates the inhabitants of the town (or country) of Sodom, among whom he had chosen to live, and with regard to whom he was entrusted with a prophetic mission.

But when he saw their hands were not extended towards it, he felt uneasy with them and started to be afraid of them. They said: "Do not fear. We have been sent to the people of Lut."

  - Muhammad Farooq-i-Azam Malik

And when he saw their hands reached not to it, he mistrusted them and conceived a fear of them. They said: Fear not! Lo! we are sent unto the folk of Lot.

  - Marmaduke Pickthall

And his wife, standing [nearby], laughed [with happiness]¹⁰³; whereupon We gave her the glad tiding of [the birth of] Isaac and, after Isaac, of [his son] Jacob.

  - Mohammad Asad

I.e., on realizing that the strangers were God's messengers, and that she and Abraham had nothing to fear from them (Zamakhshari): hence the interpolation of the words "with happiness". This differs from the Biblical statement (Genesis xviii, 12-15), according to which Sarah "laughed within herself" at the announcement that she, an old woman, would give birth to a son: for in the above Qur'anic passage this announcement comes after the statement that she laughed, and is introduced by the conjunctive fa, which in this context denotes "and thereupon" or "whereupon".

His wife, who was standing there, laughed when We gave her good news of Allah's giving her a son Ishaq (Isaac) and after him a grandson Ya'qoob (Jacob).

  - Muhammad Farooq-i-Azam Malik

And his wife, standing by, laughed when We gave her good tidings (of the birth) of Isaac, and, after Isaac, of Jacob.

  - Marmaduke Pickthall

Said she: "Oh, woe is me!¹⁰⁴ Shall I bear a child, now that I am an old woman and this husband of mine is an old man? Verily, that would be a strange thing indeed!"

  - Mohammad Asad

This expression of grief obviously relates to her past barrenness as well as to her fear that this astonishing announcement might prove illusory.

She said: "O wonder! (An expression to indicate surprise) Shall I bear a child now when I have become an old woman and my husband has become well advanced in age? This is indeed a strange thing!"

  - Muhammad Farooq-i-Azam Malik

She said: Oh, woe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? Lo! this is a strange thing!

  - Marmaduke Pickthall

Answered [the messengers]: "Dost thou deem it strange that God should decree what He wills?¹⁰⁵ The grace of God and His blessings be upon you, O people of this house! Verily, ever to be praised, sublime is He!"

  - Mohammad Asad

Lit., "Art thou astonished at God's decree? - or: "Dost thou find God's decree strange?" However, the real meaning of this rhetorical question can only be brought out by paraphrasing it in the manner attempted by me: namely, as an echo of the statement, repeated several times in the Qur'an: "When God wills a thing to be, He but says unto it, 'Be' - and it is."

They said: "Do you wonder at Allah's decree? May Allah's mercy and His blessings be upon you, O residents of the household; for He is indeed worthy of all praise, full of all glory."

  - Muhammad Farooq-i-Azam Malik

They said: Wonderest thou at the commandment of Allah? The mercy of Allah and His blessings be upon you, O people of the house! Lo! He is Owner of Praise, Owner of Glory!

  - Marmaduke Pickthall

And when the fear had left Abraham, and the glad tiding had been conveyed to him, he began to plead with Us for Lot's people:¹⁰⁶

  - Mohammad Asad

According to all commentators, this means "he pleaded [lit., "argued"] with Our messengers" (who, as is evident from 29:31 , had announced to him the impending doom of Sodom and Gomorrah), and not with God Himself.

When the fear of Ibrahim was gone as the good news (of his son and grand son) came to him, he began to plead with Us for the people of Lut.

  - Muhammad Farooq-i-Azam Malik

And when the awe departed from Abraham, and the glad news reached him, he pleaded with Us on behalf of the folk of Lot.

  - Marmaduke Pickthall

for, behold, Abraham was most clement, most tender-hearted, intent upon turning to God again and again.

  - Mohammad Asad

Indeed Ibrahim was forbearing, tenderhearted and devout.

  - Muhammad Farooq-i-Azam Malik

Lo! Abraham was mild, imploring, penitent.

  - Marmaduke Pickthall